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CHAPTER 1 



I DO NOT HAVE A PHYSICAL BODY, 
YET I AM WRITING THIS BOOK 

You have heard of ghost hunters. I can quite literally be called a ghost writer, though 
I do not approve of the term "ghost." It is true that I am usually not seen in physical 
terms. I do not like the word "spirit," either; and yet if your definition of that word 
implies the idea of a personality without a physical body, then I would have to agree 
that the description fits me. 

I address an unseen audience. However, I know that my readers exist, and therefore 
I shall ask each of them, now, to grant me the same Privilege. 

I write this book through the auspices of a woman of whom I have become quite 
fond. To others it seems strange that I address her as "Ruburt," and "him," but the fact 
is that I have known her in other times and places, by other names. She has been both 
a man and a woman, and the entire identity who has lived these separate lives can be 
designated by the name of Ruburt. 

Names are not important, however. My name is Seth. Names are simply 
designations, symbols; and yet since you must use them, I shall also. I write this book 
with the cooperation of Ruburt, who speaks the words for me. In this life Ruburt is 
called Jane, and her husband, Robert Butts, takes down the words that Jane speaks. I 
call him Joseph. 

My readers may suppose that they are physical creatures, bound within physical 
bodies, imprisoned within bone, flesh, and skin. If you believe that your existence is 
dependent upon this corporeal image, then you feel in danger of extinction, for no 
physical form lasts, and no body, however beautiful in youth, retains the same vigor 
and enchantment in old age. If you identify with your own youth, or beauty, or intel- 
lect, or accomplishments, then there is the constant gnawing knowledge that these 
attributes can and will vanish. 

I am writing this book to assure you that this is not the case. Basically you are no 
more of a physical being than I am, and I have donned and discarded more bodies than 
I care to tell. Personalities who do not exist do not write books. I am quite independent 
of a physical image, and so are you. 

Consciousness creates form. It is not the other way around. All personalities are not 
physical. It is only because you are so busily concerned with daily matters that you do 



not realize that there is a portion of you who knows that its own powers are far 
superior to those shown by the ordinary self. 

You have each lived other existences, and that knowledge is within you though you 
are not consciously aware of it. I hope that this book will serve to release the deeply 
intuitive self within each of my readers, and to bring to the foreground of consciousness 
whatever particular insights will serve you most. 

As I begin this book it is late January, in your time, 1970. Ruburt is a slim, dark- 
haired, quick woman now, who sits in a rocker and speaks these words for me. 

My consciousness is fairly well focused within Ruburt's body. It is a cold night. This 
is our first experience in writing a complete book in trance, and Ruburt was somewhat 
nervous before the session began. It is not just a simple matter of having this woman 
speak for me. There are many manipulations necessary, and psychological adjustments. 
We have established what I refer to as a psychological bridge between us - that is, 
between Ruburt and myself. 

I do not speak through Ruburt as one might through a telephone. Instead there is a 
psychological extension, a projection of characteristics on both of our parts, and this I 
use for our communications. Later I will explain how this psychological framework is 
created and maintained, for it is like a road that must be kept clear of debris. You 
would be much better off in reading this book if you asked yourself who you are, rather 
than asked who I am, for you cannot understand what I am unless you understand the 
nature of personality and the characteristics of consciousness. 

If you believe firmly that your consciousness is locked up somewhere inside your 
skull and is powerless to escape it, if you feel that your consciousness ends at the 
boundary of your body, then you sell yourself short, and you will think that I am a 
delusion. I am no more a delusion than you are, and that may be a loaded sentence. 

I can say this to each of my readers honestly: I am older than you are, at least in 
terms of age as you think of it. 

If a writer can qualify as any kind of authority on the basis of age, therefore, then I 
should get a medal. I am an energy personality essence, no longer focused in physical 
matter. As such, I am aware of some truths that many of you seem to have forgotten. 

I hope to remind you of these. I do not speak so much to the part of you that you 
think of as yourself as to that part of you that you do not know, that you have to some 
extent denied and to some extent forgotten. That part of you reads this book, [even] as 
"you" read it. 

I speak to those who believe in a god, and those who do not, to those who believe 
that science will find all answers as to the nature of reality, and to those who do not. I 
hope to give you clues that will enable you to study the nature of reality for yourself as 
you have never studied it before. 

There are several things that I shall ask you to understand. You are not stuck in 
time like a fly in a closed bottle, whose wings are therefore useless. You cannot trust 
your physical senses to give you a true picture of reality. They are lovely liars, with such 
a fantastic tale to tell that you believe it without question. You are sometimes wiser, 
more creative, and far more knowledgeable when you are dreaming than when you are 



awake. 

These statements may seem highly dubious to you now, but when we are finished I 
hope that you will see that they are plain statements 
of fact. 

What I will tell you has been told before throughout the centuries, and given again 
when it was forgotten. I hope to clarify many points that have been distorted through 
the years. And I offer my original interpretation of others, for no knowledge exists in a 
vacuum, and all information must be interpreted and colored by the personality who 
holds it and passes it on. Therefore I describe reality as I know it, and my experience in 
many layers and dimensions. 

This is not to say that other realities do not exist. I have been conscious before your 
earth was formed. To write this book - and in most of my communications with Ruburt 
- I adopt from my own bank of past personalities those characteristics that seem 
appropriate. There are many of us, personalities like myself, unfocused in physical 
matter or time. Our existence seems strange to you only because you do not realize the 
true potentials of personality, and you are hypnotized by your own limited concepts. 

I am primarily a teacher, but I have not been a man of letters per se. I am primarily a 
personality with a message: You create the world that you know. You have been given 
perhaps the most awesome gift of all: the ability to project your thoughts outward into 
physical form. 

The gift brings a responsibility, and many of you are tempted to congratulate 
yourselves on the successes of your lives, and blame God, fate, and society for your 
failures. In like manner, mankind has a tendency to project his own guilt and his own 
errors upon a father- god image, who it seems must grow weary of so many complaints. 

The fact is that each of you create your own physical reality; and en masse, you 
create both the glories and the terrors that exist within your earthly experience. Until 
you realize that you are the creators, you will refuse to accept this responsibility. Nor 
can you blame a devil for the world's misfortunes. You have grown sophisticated 
enough to realize that the Devil is a projection of your own psyche, but you have not 
grown wise enough to learn how to use your creativity constructively. 

Most of my readers are familiar with the term, "muscle bound." As a species you 
have grown "ego bound" instead, held in a spiritual rigidity, with the intuitive portions 
of the self either denied or distorted beyond any recognition. 

The hour is growing late. Both of my friends must get up early in the morning. 
Ruburt is working on two books of his own and must get his sleep. Before I end this 
session I ask you to imagine our setting, for Ruburt has told me that a writer must be 
careful to set the scene. 

I speak through Ruburt twice a week, on Mondays and Wednesdays, in this same 
large room. The lights are always lit. This evening it is enjoyable for me to look out 
through Ruburt's eyes at the wintry corner beyond. 

Physical reality has always been refreshing to me, and through Ruburt's cooperation 
and as I write this book, I see that I was correct in appreciating its unique charms. 
There is one other character to be mentioned here: Willy, the cat, a beloved monster 



who is now sleeping. 

The nature of animal consciousness in itself is a highly interesting subject, and one 
that we will later consider. The cat is aware of my presence, and has on several 
occasions reacted rather noticeably to it. In this book I hope to show the constant 
interactions that occur between all units of consciousness, the communication that 
leaps beyond the barriers of species; and in some of these discussions, we will use Willy 
as a case in point. 

Since we have mentioned animals, let me say here that they do possess a kind of 
consciousness that does not allow them as many freedoms as your own. Yet at the 
same time, they are not hampered in its use by certain characteristics that often 
impede the practical potential of human consciousness. 

Consciousness is a way of perceiving the various dimensions of reality. 
Consciousness as you know it is highly specialized. The physical senses allow you to 
perceive the three-dimensional world, and yet by their very nature they can inhibit the 
perception of other equally valid dimensions. Most of you identify with your daily 
physically oriented self. You would not think of identifying with one portion of your 
body and ignoring all other parts, and yet you are doing the same thing when you 
imagine that the egotistical self carries the burden of your identity. 

I am telling you that you are not a cosmic bag of bones and flesh, thrown together 
through some mixture of chemicals and elements. I am telling you that your 
consciousness is not some fiery product, formed merely accidentally through the 
interworkings of chemical components. You are not a forsaken offshoot of physical 
matter, nor is your consciousness meant to vanish like a puff of smoke. Instead, you 
form the physical body that you know at a deeply unconscious level with great 
discrimination, miraculous clarity, and intimate unconscious knowledge of each minute 
cell that composes it. This is not meant symbolically. 

Now because your conscious mind, as you think of it, is not aware of these activities, 
you do not identify with this inner portion of yourselves. You prefer to identify with the 
part of you who watches television or cooks or works - the part you think knows what it 
is doing. But this seemingly unconscious portion of yourself is far more knowledgeable, 
and upon its smooth functioning your entire physical existence depends. 

This portion is conscious, aware, alert. It is you, so focused in physical reality, who 
do not listen to its voice, who do not understand that it is the great psychological 
strength from which your physically oriented self springs. 

I call this seemingly unconscious the "inner ego," for it directs inner activities. It 
correlates information that is perceived not through the physical senses, but through 
other inner channels. It is the inner perceiver of reality that exists beyond the three- 
dimensional. It carries within it the memory of each of your past existences. It looks 
into subjective dimensions that are literally infinite, and from these subjective 
dimensions all objective realities flow. 

All necessary information is given to you through these inner channels, and 
unbelievable inner activities take place before you can so much as lift a finger, flicker 
an eyelid, or read this sentence upon the page. This portion of your identity is quite 



natively clairvoyant and telepathic, so that you are warned of disasters before they 
occur, whether or not you consciously accept the message, and all communication 
takes place long before a word is spoken. 

The "outer ego" and the inner ego operate together, the one to enable you to 
manipulate in the world that you know, the other to bring you those delicate inner 
perceptions without which physical existence could not be maintained. 

There is however a portion of you, the deeper identity who forms both the inner ego 
and the outer ego, who decided that you would be a physical being in this place and in 
this time. This is the core of your identity, the psychic seed from which you sprang, the 
multidimensional personality of which you are part. 

For those of you who wonder where I place the subconscious, as psychologists think 
of it, you can imagine it as a meeting place, so to speak, between the outer and inner 
egos. You must understand that there are no real divisions to the self, however, so we 
speak of various portions only to make the basic idea clear. 

Since we are addressing individuals who do identify with the "normally conscious 
self," I bring such matters up in this first chapter because I will be using the terms 
later in the book, and because I want to state the fact of multidimensional personality 
as soon as possible. 

You cannot understand yourselves, and you cannot accept my independent 
existence, until you rid yourself of the notion that personality is a "here and now" 
attribute of consciousness. Now some of the things that I may say about physical reality 
in this book may startle you, but remember that I am viewing it from an entirely 
different standpoint. 

You are presently focused entirely within it, wondering perhaps what else if anything 
there may be outside. I am outside, returning momentarily to a dimension that I know 
and loved. I am not in your terms a resident, however. While I have a psychic 
"passport," there are still some problems of translation, inconveniences of entry that I 
must contend with. 

Many people, I hear, have lived for years within New York City and never taken a 
tour through the Empire State Building, while many foreigners are well acquainted with 
it. And so while you have a physical address, I may still be able to point out some very 
strange and miraculous psychic and psychological structures within your own system 
of reality that you have ignored. 

I hope, quite frankly, to do far more than this. I hope to take you on a tour through 
the levels of reality that are available to you, and to guide you on a journey through the 
dimensions of your own psychological structure - to open up whole areas of your own 
consciousness of which you have been relatively unaware. I hope, therefore, not only to 
explain the multidimensional aspects of personality, but to give each reader some 
glimpse of that greater identity that is his own. 

The self that you know is but one fragment of your entire identity. These fragment 
selves are not strung together, however, like beads of a string. They are more like the 
various skins of an onion, or segments of an orange, all connected through the one 
vitality and growing out into various realities while springing from the same source. 



I am not comparing personality to an orange or an onion, but I want to emphasize 
that as these things grow from within outward, so does each fragment of the entire self. 
You observe the outside aspect of objects. Your physical senses permit you to perceive 
the exterior forms to which you then react, but your physical senses to some extent 
force you to perceive reality in this manner, and the inside vitality within matter and 
form is not so apparent. 

I can tell you, for example, that there is consciousness even within a nail, but few of 
my readers will take me seriously enough to stop in midsentence, and say good morning 
or good afternoon to the nearest nail they can find, stuck in a piece of wood. 

Nevertheless, the atoms and molecules within the nail do possess their own kind of 
consciousness. The atoms and molecules that make up the pages of this book are also, 
within their own level, aware. Nothing exists - neither rock, mineral, plant, animal, or 
air - that is not filled with consciousness of its own kind. So you stand amid a constant 
vital commotion, a gestalt of aware energy, and you are yourselves physically composed 
of conscious cells that carry within themselves the realization of their own identity, that 
cooperate willingly to form the corporeal structure that is your physical body. 

I am saying, of course, that there is no such thing as dead matter. There is no object 
that was not formed by consciousness, and each consciousness, regardless of its 
degree, rejoices in sensation and creativity. You cannot understand what you are unless 
you understand such matters. 

For convenience's sake, you close out the multitudinous inner communications that 
leap between the tiniest parts of your flesh, yet even as physical creatures, you are to 
some extent a portion of other consciousnesses. There are no limitations to the self. 
There are no limitations to its potentials. You can adopt artificial limitations through 
your own ignorance, however. You can identify, for example, with your outer ego alone, 
and cut yourself off from abilities that are a part of you. You can deny, but you cannot 
change, the facts. The personality is multidimensional, even though many people hide 
their heads, figuratively speaking, in the sand of three-dimensional existence and 
pretend there is nothing more. 

I do not mean to underestimate the outer ego. You have simply overestimated it. Nor 
has its true nature been recognized. 

We will have more to say concerning this point, but for now it is enough to realize 
that your sense of identity and continuity is not dependent upon the ego. 

Now at times I will be using the term "camouflage," referring to the physical world to 
which the outer ego relates, for physical form is one of the camouflages that reality 
adopts. The camouflage is real, and yet there is a much greater reality within it - the 
vitality that gave it form. Your physical senses then allow you to perceive this 
camouflage, for they are attuned to it in a highly specialized manner. But to sense the 
reality within the form requires a different sort of attention, and more delicate 
manipulations than the physical senses provide. 

The ego is a jealous god, and it wants its interests served. It does not want to admit 
the reality of any dimensions except those within which it feels comfortable and can 
understand. It was meant to be an aid but it has been allowed to become a tyrant. Even 



so, it is much more resilient and eager to learn than is generally supposed. It is not 
natively as rigid as it seems. Its curiosity can be of great value. 

If you have a limited conception of the nature of reality, then your ego will do its best 
to keep you in the small enclosed area of your accepted reality. If, on the other hand, 
your intuitions and creative instincts are allowed freedom, then they communicate 
some knowledge of greater dimensions to this most physically oriented portion of your 
personality. 

The fact of this book is proof that the ego does not have the whole kettle of 
personality to itself, for there is no doubt that it is being produced by some other 
personality than that of the writer known as Jane Roberts. Since that Jane Roberts has 
no abilities that are not inherent in the species as a whole, then at the very least it must 
be admitted that human personality has many more attributes than those usually 
ascribed to it. I hope to explain what these abilities are, and point out the ways that 
each individual can use to release these potentials. 

Personality is a gestalt of ever-changing perception. It is the part of the identity 
which perceives. I do not force my perceptions upon the woman through whom I speak, 
nor is her consciousness blotted out during our communications. Instead there is an 
expansion of her consciousness and a projection of energy that is directed away from 
three-dimensional reality. 

This concentration away from the physical system may make it appear as if her 
consciousness is blotted out. Instead, more is added to it. Now from my own field of 
reality I focus my attention toward the woman, but the words that she speaks - these 
words upon the pages - are not initially verbal at all. 

In the first place, language as you know it is a slow affair: letter by letter strung out 
to make a word, and words to make a sentence, the result of a linear thought pattern. 
Language, as you know it, is partially and grammatically the end product of your 
physical time sequences. You can only focus upon so many things at one time, and 
your language structure is not given to the communication of intricate, simultaneous 
experience. 

I am aware of a different kind of experience, not linear, and can focus upon and react 
to an infinite variety of simultaneous events. Ruburt could not express them, and so 
they must be leveled out into linear expression if they are to be communicated. This 
ability to perceive and react to unlimited simultaneous events is a basic characteristic 
of each whole self or entity. Therefore, I do not claim it as some feat that is exclusively 
my own. 

Each reader, being presently ensconced within a physical form, I presume, knows 
only a small portion of himself - as I mentioned earlier. The entity is the overall identity 
of which his personality is one manifestation - an independent and eternally valid 
portion. In these communications, therefore, Ruburt's consciousness expands, and yet 
focuses in a different dimension, a dimension between his reality and mine, a field 
relatively free of distraction. Here I impress certain concepts upon him, with his 
permission and assent. They are not neutral, in that all knowledge or information bears 
the stamp of the personality who holds it or passes it on. 



Ruburt makes his verbal knowledge available for our use, and quite automatically 
the two of us together cause the various words that will be spoken. Distractions can 
occur, as any information can be distorted. We are used to working together now, 
however, and the distortions are very few. 

Some of my energy is also projected through Ruburt, and his energy and mine both 
activate his physical form during our sessions, and now as I speak these sentences. 
There are many other ramifications that I will discuss later. 

I am not, therefore, a product of Ruburt's subconscious, any more than he is a 
product of my subconscious mind. Nor am I a secondary personality, cleverly trying to 
undermine a precarious ego. I have seen to it in fact that all portions of Ruburt's 
personality are benefited, and their integrity maintained and honored. 

There is within his personality a rather unique facility that makes our 
communications possible. I will try to put this as simply as possible: There is within his 
psyche what amounts to a transparent dimensional warp that serves almost like an 
open window through which other realities can be perceived, a multidimensional 
opening that has to some extent escaped being clouded over by the shade of physical 
focus. 

The physical senses usually blind you to these open channels, for they perceive 
reality only in their own image. To some extent, then, I enter your reality through a 
psychological warp in your space and time. In a manner of speaking, such an open 
channel serves much as a pathway between Ruburt's personality and my own, so that 
communication is possible between. Such psychological and psychic warps between 
dimensions of existence are not infrequent. They are merely recognized as such 
infrequently and utilized even less so. 

I will try to give you some idea of my own nonphysical existence. Let it serve to 
remind you that your own basic identity is as nonphysical as my own. 

That is the end of Chapter One. 



CHAPTER 2 



MY PRESENT ENVIRONMENT, 
WORK, AND ACTIVITIES 

While my environment differs in rather important respects from that of my readers, I 
can assure you, with ironic understatement, that it is as vivid, varied, and vital as 
physical existence. It is more pleasurable - though my ideas of pleasure have changed 
some since I was a physical being - being more rewarding and offering far greater 
opportunities for creative achievement. 

My present existence is the most challenging one that I have known, and I have 
known many, both physical and nonphysical. There is not just one dimension in which 
nonphysical consciousness resides, any more than there is only one country on your 
planet or planet within your solar system. 

My environment, now, is not the one in which you will find yourself immediately after 
death. I cannot help speaking humorously, but you must die many times before you 
enter this particular plane of existence. (Birth is much more of a shock than death. 
Sometimes when you die you do not realize it, but birth almost always implies a sharp 
and sudden recognition. So there is no need to fear death. And I, who have died more 
times than I care to tell, write this book to tell you so.) 

My work in this environment provides far more challenge than any of you know, and 
it also necessitates the manipulation of creative materials that are nearly beyond your 
present comprehension. I will say more of this shortly. First of all, you must understand 
that no objective reality exists but that which is created by consciousness. 
Consciousness always creates form, and not the other way around. So my environment 
is a reality of existence created by myself and others like me, and it represents the 
manifestation of our development. 

We do not use permanent structures. There is not a city or a town, for example, in 
which I dwell. I do not mean to imply that we are off in empty space. For one thing we 
do not think of space as you do, and we form whatever particular images we want to 
surround us. 

They are created by our mental patterns, [just] as your own physical reality is 
created in perfect replica of your inner desires and thoughts. You think that objects 
exist independently of you, not realizing that they are instead the manifestations of your 



own psychological and psychic selves. We realize that we form our own reality, and 
therefore we do so with considerable joy and creative abandon. In my environment you 
would be highly disoriented, for it would seem to you as if it lacked coherency. 

We are aware of the inner laws that govern all "materializations," however. I can have 
it night or day, in your terms, as I prefer - or any period, say, of your history. These 
changing forms would in no way bother my associates, for they would take them as 
immediate clues as to my mood, feelings, and ideas. 

Permanency and stability basically have nothing to do with form, but with the 
integration of pleasure, purpose, accomplishment, and identity. I "travel" to many other 
levels of existence in order to fulfill my duties, which are primarily those of a teacher 
and educator, and I use whatever aids and techniques serve me best within those 
systems. 

In other words, I may teach the same lesson in many different ways, according to the 
abilities and assumptions that are inherent in any given system in which I must 
operate. I use one portion of myself from many personalities that are available to my 
identity in these communications, and in this book. In other systems of reality, this 
particular Seth personality that I, the larger Seth identity adopt here, would not be 
under stood. 

All systems of reality are not physically oriented, you see, and some are entirely 
unacquainted with physical form. Nor is sex, as you understand it, natural to them. 
Therefore I would not communicate as a male personality who has lived many physical 
existences, though this is a legitimate and valid portion of my identity. 

In my home environment I assume whatever shape I please, and it may vary, and 
does, with the nature of my thoughts. You, however, form your own physical image at 
an unconscious level in more or less the same manner, but with some important 
differences. You usually do not realize that your physical body is created by you at 
each moment as a direct result of your inner conception of what you are, or that it 
changes in important chemical and electromagnetic ways with the ever-moving pace of 
your own thought. 

Having long ago recognized the dependence of form upon consciousness, we have 
simply been able to change our forms entirely so that they more faithfully follow each 
nuance of our inner experience. 

This ability to change form is an inherent characteristic of any consciousness. Only 
the degree of proficiency and actualization varies. You can see this in your own system, 
in a slowed down version, when you observe the changing forms taken by living matter 
through its "evolutionary" history. 

Now, we can also take several forms at one time, so to speak, but you can also do 
this although you do not generally realize it. Your physical form can lie sleeping and 
inert upon the bed while your consciousness travels in a dream form to places quite 
distant. Simultaneously you may create a "thought form" of yourself, identical in every 
respect, and this may appear in the room of a friend quite without your conscious 
awareness. So consciousness is not limited as to the forms it can create at any given 
time. 



Practically speaking, we are rather more advanced along these lines than you, and 
when we create such forms we do so with complete awareness. I share my field of 
existence with others who have more or less the same challenges to meet, the same 
overall pattern of development. Some I have known and others I have not. We 
communicate telepathically, but then again, telepathy is the basis for your languages, 
without which their symbolism would be meaningless. 

Because we do communicate in this manner, this does not necessarily mean that we 
use mental words, for we do not. We communicate instead through what I can only call 
thermal and electromagnetic images that are capable of supporting much more 
meaning in one "sequence." The intensity of the communication is dependent upon the 
emotional intensity behind it, although the phrase "emotional intensity" may be 
misleading. 

We do feel an equivalent of what you call emotions, though these are not the love or 
hate or anger that you know. Your feelings can best be described as the three- 
dimensional materializations of far greater psychological events and experiences that 
are related to the "inner senses." 

I will explain these inner senses to you later, at the end of this chapter. Suffice it 
here to say that we have strong emotional experience, although it differs in a large 
measure from your own. It is far less limited and far more expansive in that we are also 
aware and responsive to the emotional "climate" as a whole. We are much freer to feel 
and experience, because we are not so afraid of being swept away by feeling. 

Our identities do not feel threatened, for example, by the strong emotions of 
another. We are able to travel through emotions in a way that is not now natural to 
you, and to translate them into other facets of creativity than those with which you are 
familiar. We do not feel the need to conceal emotions, for we know it is basically 
impossible and undesirable. Within your system they can appear troublesome because 
you have not yet learned how to use them. We are only now learning their full 
potential, and the powers of creativity with which they are connected. 

Since we realize that our identity is not dependent upon form, therefore, of course, 
we do not fear changing it, knowing that we can adopt any form we desire. 

We do not know death in your terms. Our existence takes us into many other 
environments, and we blend into these. We follow what rules of form exist within these 
environments. All of us here are teachers, and we therefore adapt our methods, also, so 
that they will make sense to personalities with varying ideas of reality. 

Consciousness is not dependent upon form, as I have said, and yet it always seeks to 
create form. We do not exist in any time framework as you know it. Minutes, hours, or 
years have lost both their meaning and their fascination. We are quite aware of the time 
situations within other systems, however, and we must take them into account in our 
communications. Otherwise what we say would not be understood. 

There are no real barriers to separate the systems of which I speak. The only 
separation is brought about by the varying abilities of personalities to perceive and 
manipulate. You exist in the midst of many other systems of reality, for example, but 
you do not perceive them. And even when some event intrudes from these systems into 



your own threedimensional existence, you are not able to interpret it, for it is distorted 
by the very fact of entry. 

I told you that we do not experience your time sequence. We travel through various 
intensities. Our work, development, and experience 

all takes place within what I term the "moment point." Here, within the moment 
point, the smallest thought is brought to fruition, the slightest possibility explored, the 
probabilities thoroughly examined, the least or the most forceful feeling entertained. It 
is difficult to explain this clearly, and yet the moment point is the framework within 
which we have our psychological experience. Within it, simultaneous actions follow 
"freely" through associative patterns. For example, pretend that I think of you, Joseph. 
In so doing I immediately experience - and fully - your past, present, and future (in your 
terms) , and all of those strong or determining emotions and motivations that have ruled 
you. I can travel through those experiences with you, if I choose. We can follow a 
consciousness through all of its forms, for example, and in your terms, within the 
flicker of an eye. 

Now it takes study, development, and experience before an identity can learn to hold 
its own stability in the face of such constant stimuli; and many of us have gotten lost, 
even forgetting who we were until we once more awakened to ourselves. Much of this is 
quite automatic to us now. In the infinite varieties of consciousness, we are still aware 
of a small percentage of the entire banks of personalities that exist. For our "vacations" 
we visit amid quite simple life forms, and blend with them. 

To this extent we indulge in relaxation and sleep, for we can spend a century as a 
tree or as an uncomplicated life form in another reality. We delight our consciousness 
with the enjoyment of simple existence. We may create, you see, the forest in which we 
grow. Usually however we are highly active, our full energies focused in our work and in 
new challenges. 

We can form from ourselves, from our own psychological entireties, other 
personalities whenever we wish. These, however, must then develop according to their 
own merit, using the creative abilities inherent in them. They are free to go their own 
way. We do not do this lightly, however. 

Each reader is a portion of his or her own entity, and is developing toward the same 
kind of existence that I know. In childhood and in the dream state, each personality is 
aware to some extent of the true freedom that belongs to its own inner consciousness. 
These abilities of which I speak, therefore, are inherent characteristics of 
consciousness as a whole and of each personality. 

My environment, as I told you, changes constantly, but then, so does your own. You 
rationalize away quite legitimate intuitive perception at such times. For example, if a 
room suddenly appears small and cramped to you, you take it for granted that this 
change of dimension is imaginative, and that the room has not changed regardless of 
your feelings. 

The fact is that the room under such conditions will have changed quite definitely, 
and in very major respects, even though the physical dimensions will still measure the 
same. The entire psychological impact of the room will have altered. Its effect will be 



felt by others beside yourself. It will attract certain kinds of events rather than others, 
and it will alter your own psychological structure and hormonal output. You will react 
to the altered state of the room even in quite physical ways, though its width or length, 
in inches or feet, may not seem to vary. 

I told our good friend Joseph to underline the word "seem" because your instruments 
would show no physical alteration - since the instruments within such a room would 
themselves have already altered to the same degree. 

You are constantly changing the form, the shape, the contour, and the meaning of 
your physical body and most intimate environment, although you do your best to ignore 
these constant alterations. On the other hand, we allow them full rein, knowing that we 
are motivated by an inner stability that can well afford spontaneity and creation, and 
realizing that spiritual and psychological identity are dependent upon creative change. 

Our environment therefore is composed of exquisite imbalances, where change is 
allowed full play. Your own time structure misleads you into your ideas of the relative 
permanency of physical matter, and you close your eyes to the constant alterations 
within it. Your physical senses confine you as best they can to the perception of a 
highly formalized reality. Only through the use of the intuitions and in sleep and dream 
states, as a rule, can you perceive the joyfully changing nature of your own, and any, 
consciousness. 

One of my duties is to enlighten you on such matters. We must use concepts that 
are at least fairly familiar to you. In doing so, we therefore use portions of our own 
personalities, with whom you can to some extent relate. 

There is no end to our environment. In your terms there would be no lack of space or 
time in which to operate. Now this would put tremendous pressure on any 
consciousness without proper background and development. We do not have one 
simple, cozy universe in which to hide. We are still alert to other quite alien systems of 
reality that flash on the very outskirts of consciousness as we know it. There are far 
more various kinds of consciousness than there are physical forms, each with its own 
patterns of perception, dwelling within its own camouflage system. Yet all of these have 
inner knowledge of the reality that exists within all camouflage and that composes any 
reality, by whatever name it is called. 

Now, many of these freedoms are quite natural to you in the dream state, and you 
form dream environments often to exercise such potentials. Later I will have at least 
some remarks to make concerning the ways that you can learn to recognize your own 
feats, to compare them with your proficiency in daily physical life. 

You can learn to change your physical environment, therefore, by learning to change 
and manipulate your dream environment. You can also suggest specific dreams in 
which a desired change is seen, and under certain conditions these will then appear in 
your physical reality. Now often you do this without realizing it. 

Whole consciousness adopts various forms. It need not always be within a form. All 
forms are not physical ones. Some personalities, therefore, have never been physical. 
They have evolved along different lines, and their psychological structures would be 
alien to your own. 



To some extent I also travel through such environments. Consciousness must show 
itself, however. It cannot unbe. It is not physical, it must therefore show its activation 
in other ways. In some systems for example, it forms highly integrated mathematical 
and musical patterns that are themselves stimuli for other universal systems. I am not 
very well acquainted with these, however, and cannot speak of them with any great 
familiarity. 

If my environment is not a permanently structured one, then as I have told you, 
neither is your own. If I am aware of communicating now through Ruburt, in different 
ways each of you telepathically communicates to and through other personalities, 
though with little knowledge of your accomplishment. 

The senses that you use, in a very real manner, create the environment that you 
perceive. Your physical senses necessitate the perception of a three-dimensional reality. 
Consciousness is equipped with inner perceptors, however. These are inherent within 
all consciousness, regardless of its development. These perceptors operate quite inde- 
pendently from those that might be assumed when a given consciousness adopts a 
specialized form, such as a physical body, in order to operate in a particular system. 

Each reader, therefore, had inner senses, and to some extent uses them constantly, 
though he is not aware of doing so at an egotistical level. Now, we use the inner senses 
quite freely and consciously. If you were to do so, then you would perceive the same 
kind of environment in which I have my existence. You would see an uncamouflaged 
situation, in which events and form were free and not stuck in a jellylike mold of time. 
You could see, for example, your present living room not only as a conglomeration of 
permanent-appearing furniture, but switch your focus and see the immense and 
constant dance of molecules and other particles that compose the various objects. 

You could see a phosphorescentlike glow, the aura of electromagnetic "structures" 
that compose the molecules themselves. You could, if you wished, condense your 
consciousness until it was small enough to travel through a single molecule, and from 
the molecule's own world look out and survey the universe of the room and the gigantic 
galaxy of interrelated, ever-moving starlike shapes. Now all of these possibilities 
represent a legitimate reality. Yours is no more legitimate than any other, but it is the 
only one that you perceive. 

Using the inner senses, we become conscious creators, cocreators. But you are 
unconscious cocreators whether you know it or not. If our environment seems 
unstructured to you, it is only because you do not understand the true nature of order, 
which has nothing to do with permanent form, but only appears to have form from your 
perspective. 

There is no four o'clock in the afternoon or nine o'clock in the evening in my 
environment. By this I mean that I am not restricted to a time sequence. There is 
nothing preventing me from experiencing such sequences if I choose. We experience 
time, or what you would call its equivalent nature, in terms of intensities of experience 
- a psychological time with its own peaks and valleys. 

This is somewhat similar to your own emotional feelings when time seems speeded 
up or slowed down, but it is vastly different in important ways. Our psychological time 



could be compared in terms of environment to the walls of a room, but in our case the 
walls would be constantly changing in color, size, height, depth and width. 

Our psychological structures are different, practically speaking, in that we 
consciously utilize a multidimensional psychological reality that you inherently possess, 
but are unfamiliar with at an egotistical level. It is natural, then, that our environment 
would have multidimensional qualities that the physical senses would never perceive. 

Now, I project a portion of my reality as I dictate this book to an undifferentiated 
level between systems that is relatively clear of camouflage. It is an inactive area, 
comparatively speaking. If you were thinking in terms of physical reality, then this area 
could be likened to one immediately above the atmosphere of your earth. However I am 
speaking of psychological and psychic atmospheres, and this area is sufficiently 
distant from Ruburt's physically oriented self so that the communications can be 
relatively understood. 

It is also in a way distant from my own environment, for in my own environment I 
would have some difficulties in relating information in physically oriented terms. You 
must understand that by distance I do not refer to space. 

Creation and perception are far more intimately connected than any of your 
scientists realize. 

It is quite true that your physical senses create the reality that they perceive. A tree 
is something far different to a microbe, a bird, an insect, and a man who stands 
beneath it. I am not saying that the tree only appears to be different. It is different. You 
perceive its reality through one set of highly specialized senses. This does not mean that 
its reality exists in that form in any more basic way than it exists in the form perceived 
by the microbe, insect, or bird. You cannot perceive the quite valid reality of that tree in 
any context but your own. This applies to anything within the physical system that you 
know. 

It is not that physical reality is false. It is that the physical picture is simply one of 
an infinite number of ways of perceiving the various guises through which 
consciousness expresses itself. The physical senses force you to translate experience 
into physical perceptions. The inner senses open your range of perception, allow you to 
interpret experience in a far freer manner and to create new forms and new channels 
through which you, or any consciousness, can know itself. 

Consciousness is, among other things, a spontaneous exercise in creativity. You are 
learning now, in a three-dimensional context, the ways in which your emotional and 
psychic existence can create varieties of physical form. You manipulate within the 
psychic environment, and these manipulations are then automatically impressed upon 
the physical mold. Now our environment is in itself creative in a different manner than 
yours. Your environment is creative in that trees bear fruit, that there is a self- 
sustaining principle, that the earth feeds its own, for example. The naturally creative 
aspects are the materializations of the deepest psychic, spiritual, and physical 
inclinations of the species, set up in your terms eons ago, and a part of the racial bank 
of psychic knowledge. 

We endow the elements of our environment with an even greater creativity that is 



difficult to explain. We do not have flowers that grow, for example. But the intensity, the 
condensed psychic strength of our psychological natures forms new dimensions of 
activity. If you paint a picture within three-dimensional existence, then the painting 
must be on a flat surface, merely hinting at the complete three-dimensional experience 
that you cannot insert into it. In our environment, however, we could actually create 
whatever dimensional effects we desired. All of these abilities are not ours alone. They 
are your heritage. As you will see later in this book, you exercise your own inner senses, 
and multidimensional abilities, more frequently than it might seem, in other states of 
consciousness than the normal, waking one. 

Since my own environment does not have easily defined physical elements, you will 
be able to understand its nature by inference, as I explain some related topics 
throughout this book. 

Your own physical environment appears as it does to you because of your own 
psychological structure. If you gained your sense of personal continuity through 
associative processes primarily, rather than as a result of the familiarity of self moving 
through time, then you would experience physical reality in an entirely different 
fashion. Objects from past and present could be perceived at once, their presence 
justified through associative connections. Say that your father throughout his lifetime 
has eight favorite chairs. If your perceptive mechanisms were primarily set up as a 
result of intuitive association rather than time sequence, then you would perceive all of 
these chairs at one time; or seeing one, you would be aware of the others. So 
environment is not a separate thing in itself, but the result of perceptive patterns, and 
these are determined by psychological structure. 

So if you want to know what my environment is like, you will have to understand 
what I am. In order to explain, I shall have to speak about the nature of consciousness 
in general. In doing so I shall end up telling you much about yourself. The inner 
portions of your identity are already aware of much that I will tell you. Part of my 
purpose is to acquaint your egotistical self with knowledge that is already known to a 
larger portion of your own consciousness, that you have long ignored. 

You look out into the physical universe, and interpret reality according to the 
information received from your "outer senses." I will stand, figuratively speaking, in 
physical reality and look inward for you, and describe those realities of consciousness 
and experience that you are presently too fascinated to see. For you are fascinated with 
physical reality, and you are in as deep a trance now as the woman is through whom I 
write this book. 

All of your attention is focused in a highly specialized way upon one shining, bright 
point that you call reality. There are other realities all about you, but you ignore their 
existence, and you blot out all stimuli that come from them. There is a reason for such 
a trance, as you will discover, but little by little you must wake up. My purpose is to 
open your inner eyes. 

My environment includes, of course, those other personalities with whom I come in 
contact. Communication, perception, and environment can hardly be separated. 
Therefore the kind of communication that is carried on by myself and my associates is 



extremely important in any discussion of our environment. 

In the following chapter I hope to give you an idea, quite simply, of our existence, the 
work in which we are involved, the dimension in which we exist, the purposes that we 
hold dear; and most of all, of those concerns that make up our experience. 



CHAPTER 3 



MY WORK AND THOSE DIMENSIONS OF 
REALITY INTO WHICH IT TAKES ME 

Now I have friends even as you do, though my friends may be of longer standing. 
You must understand that we experience our own reality in quite a different manner 
than you do. We are aware of what you would call our past selves, those personalities 
we have adopted in various other existences. 

Because we use telepathy we can hide little from each other, even if we wished to. 
This, I am sure, seems an invasion of privacy to you, and yet I assure you that even 
now none of your thoughts are hidden, but are known quite clearly to your family and 
friends - and I may add, unfortunately, to those you consider enemies as well. You are 
simply not aware of this fact. 

This does not mean that each of us is like an open book to the other. Quite the 
contrary. There is such a thing as mental etiquette, mental manners. We are much 
more aware of our own thoughts than you are. We realize our freedom to choose our 
thoughts, and we choose them with some discrimination and finesse. 

The power of our thoughts has been made clear to us, through trial and error in 
other existences. We have discovered that no one can escape the vast creativity of the 
mental image, or of emotion. This does not mean that we are not spontaneous, or that 
we must deliberate between one thought or another, in anxious concern that one might 
be negative or destructive. That, in your terms, is behind us. 

Our psychological structure does mean that we can communicate in far more various 
forms than those with which you are familiar, however. Pretend, for example, that you 
meet a childhood friend whom you have long forgotten. Now you may have little in 
common. Yet you may have a fine afternoon's discussion centered about old teachers 
and classmates, and establish a certain rapport. 

So, when I "meet" another, I may be able to relate to him much better on the basis of 
a particular past life experience, even though in my "now" we have little in common. We 
may have known each other, for example, as entirely different people in the fourteenth 
century, and we may communicate very nicely by discussing those experiences, much 
as you and your hypothetical childhood friend established rapport by remembering your 
past. 



We will be quite aware that we are ourselves, however - the multidimensional 
personalities who shared a more or less common environment at one level of our 
existence. As you will see, this analogy is a rather simple one that will do only for now, 
because past, present, and future do not really exist in those terms. 

Our experience, however, does not include the time divisions with which you are 
familiar. We have far more friends and associates than you do, simply because we are 
aware of varying connections in what we call for now "past" incarnations. 

We have of course therefore more knowledge at our fingertips, so to speak. There is 
no period of time, in your terms, that you can mention, but some of us have been from 
there, and carry within our memories the indelible experience that was gained in that 
particular context. 

We do not feel the need to hide our emotions or thoughts from others, because all of 
us by now well recognize the cooperative nature of all consciousness and reality, and 
our part in it. We are highly motivated. Could spirits be anything else? 

Simply because we have at our command the full use of our energy, it is not diverted 
into conflicts. We do not fritter it away, but utilize it for those unique and individual 
purposes that are a basic part of our Psychological experience. 

Now, each whole self, or multidimensional personality, has its own purposes, 
missions, and creative endeavors that are initial and basic parts of itself and that 
determine those qualities that make it eternally valid and eternally seeking. We are 
finally free to utilize our energy in those directions. We face many challenges of quite 
momentous nature, and we realize that our purposes are not only important in 
themselves, but for the surprising offshoots that develop in our efforts to pursue them. 
In working for our purposes, we realize we are blazing trails that can also be used by 
others. 

We also suspect - certainly I do - that the purposes themselves will have surprising 
results, astounding consequences that we have never realized, and that they will 
merely lead to new avenues. Realizing this helps us keep a sense of humor. 

When one has been born and has died many times, expecting extinction with each 
death, and when this experience is followed by the realization that existence still 
continues, then a sense of the divine comedy enters in. 

We are beginning to learn the creative joy of play. I believe, for example, that all 
creativity and consciousness is born in the quality of play, as opposed to work, in the 
quickened intuitional spontaneity that I see as a constant through all my own 
existences, and in the experience of those I know. 

I communicate with your dimension, for example, not by willing myself to your level 
of reality, but by imagining myself there. All of my deaths would have been adventures 
had I realized what I know now. On the one hand you take life too seriously, and on the 
other, you do not take playful existence seriously enough. 

We enjoy a sense of play that is highly spontaneous, and yet I suppose you would 
call it responsible play. Certainly it is creative play. We play, for example, with the 
mobility of our consciousness, seeing how "far" one can send it. We are constantly 
surprised at the products of our own consciousness, of the dimensions of reality 



through which we can hopscotch. It might seem that we use our consciousness idly in 
such play, and yet again, the pathways we make continue to exist and can be used by 
others. We leave messages to any who come by, mental signposts. 

We can be highly motivated therefore, and yet use and understand the creative use 
of play, both as a method of attaining our goals and purposes and as a surprising and 
creative endeavor in itself. 

Now, in my work as a teacher I travel into many dimensions of existence, even as a 
traveling professor might give lectures in various states or countries. Here, however, the 
resemblance ends, largely, since before I can begin to work I must set up preliminary 
psychological structures and learn to know my pupils before teaching can even begin. 

I must have a thorough knowledge of the particular system of reality in which my 
pupil operates, of his or her system of thought, of the symbols that are meaningful. The 
stability of the pupil's personality must be correctly gauged by me. The needs of that 
personality cannot be ignored but must be taken into consideration. 

The pupil must be encouraged, but not overly extended while development 
continues. My material must be presented in such a way that it makes sense in the 
context in which the pupil understands reality, particularly in the early stages. Great 
care must be utilized, even before serious learning can begin, that all levels of the 
personality develop at a more or less constant rate. 

Often the material I present will initially be given without any sign of my presence, 
seemingly as a startling revelation. For no matter how carefully I present the material, it 
is still bound to change past ideas that are strongly a part of the pupil's personality. 
What I say is one thing, but the pupil of course is thrust into psychological and psychic 
behavior and experience that may seem quite alien to him on a conscious level. 

The problems vary according to the system in which my pupil has his or her 
existence. In your system, for example, and in connection with the woman through 
whom I now write this book, initial contact on my part was made long before our 
sessions began. 

The personality was never consciously aware of the initial meeting. She simply 
experienced sudden new thoughts, and since she is a poet, these appeared as poetic 
inspirations. At one time some years ago, at a writers' conference, she became involved 
in circumstances that could have led to her psychic development before she was ready. 
The psychological climate at that time, of those involved, initiated the conditions, and 
without realizing what she was about our friend [Jane] went into a trance. 

I had known of her psychic gifts since her childhood, but the insights necessary 
were channeled through the poetry until the personality attained the necessary 
background that was needed in this particular case. In the affair just mentioned, 
therefore, I was informed and saw to it that the episode ended and was not pursued. 

It was hardly an accidental performance, however. Quite without knowing it, the 
personality decided to try its wings, figuratively speaking. As a part of my work, 
therefore, I have been coaching the young woman in one way or another since her 
childhood - and all of this as a preliminary to the serious work that began with our 
sessions. 



This is a normal part of my activity in many levels of existence. It is highly diversified 
work, for the personality structures vary. While within the systems in which I work 
there are certain basic similarities, in some dimensions I would not be equipped to be a 
teacher simply because the basic concepts of experience would be alien to my nature, 
and the learning processes themselves outside of my own experience. 

Now your ideas of space are highly erroneous. So in my contacts with your sphere of 
activity, I do not sweep through bright golden skies like some spiritual superman into 
your physical domain. 

I will go into this in a later chapter, but in a very real manner, space as you perceive 
it simply does not exist. Not only is the illusion of space caused by your own physical 
perceptive mechanisms, but it is also caused by mental patterns that you have accepted 
- patterns that are adopted by consciousness when it reaches a certain stage of 
"evolution" within your system. 

When you arrive, or emerge, into physical life, not only is your mind not a blank 
slate, waiting for the scrolls that experience will write upon it, but you are already 
equipped with a memory bank far surpassing that of any computer. You face your first 
day upon the planet with skills and abilities already built in, though they may or may 
not be used; and they are not merely the result of heredity as you think of it. 

You may think of your soul or entity - though only briefly and for the sake of this 
analogy - as some conscious and living, divinely inspired computer who programs its 
own existences and lifetimes. But this computer is so highly endowed with creativity 
that each of the various personalities it programs spring into consciousness and song, 
and in turn create realities that may have been undreamed of by the computer itself. 

Each such personality, however, comes with a built-in idea of the reality in which it 
will operate, and its mental equipment is highly tailored to meet very specialized 
environments. It has full freedom, but it must operate within the context of existence to 
which it has been programmed. Within the personality, however, in the most secret 
recesses, is the condensed knowledge that resides in the computer as a whole. I must 
emphasize that I am not saying that the soul or entity is a computer, but only asking 
you to look at the matter in this light in order to make several points clear. 

Each personality has within it the ability not only to gain a new type of existence in 
the environment - in your case in physical reality - but to add creatively to the very 
quality of its own consciousness, and in so doing to work its way through the 
specialized system, breaking the barriers of reality as it knows it. 

Now, there is a purpose in all this that will also be discussed later. I mention this 
whole subject here, however, because I want you to see that your environment is not 
real in the terms that you imagine it to be. When you are born, then, you are already 
"conditioned" to perceive reality in a particular manner, and to interpret experience in a 
very limited but intense range. 

I must explain this before I can clearly give you an idea of my environment, or of 
those other systems of reality in which I operate. There is no space between my 
environment and yours, for example, no physical boundaries that separate us. In a very 
real way, of speaking, your concept of reality as seen through your physical senses, sci- 



entific instruments, or arrived at through deduction, bears little resemblance to the 
facts - and the facts are difficult to explain. 

Your planetary systems exist at once, simultaneously, both in time and in space. The 
universe that you seem to perceive, either visually or through instruments, appears to 
be composed of galaxies, stars, and planets, at various distances from you. Basically, 
however, this is an illusion. Your senses and your very existence as physical creatures 
program you to perceive the universe in such a way. The universe as you know it is 
your interpretation of events as they intrude upon your three-dimensional reality. The 
events are mental. This does not mean that you cannot travel to other planets, for 
example, within that physical universe, any more than it means that you cannot use 
tables to hold books, glasses, and oranges, although the table has no solid qualities of 
its own. 

When I enter your system, I move through a series of mental and psychic events. You 
would interpret these events as space and time, and so often I must use the terms, for I 
must use your language rather than my own. 

Root assumptions are those built-in ideas of reality of which I spoke 
those agreements upon which you base your ideas of existence. Space and time, for 
example, are root assumptions. Each system of reality has its own set of such 
agreements. When I communicate within your system, I must use and understand the 
root assumptions upon which it is based. As a teacher it is part of my job to understand 
and use these, and I have had existences in many such systems as a part of what you 
may call my basic training; though in your terms my associates and I had other names 
for them. 

The entity, or the soul, has a far more creative and complicated nature than even 
your religions have ever granted it. 

It utilizes numberless methods of perception, and it has at its command many other 
kinds of consciousness. Your idea of the soul is indeed limited by your three- 
dimensional concepts. The soul can change the focus of its consciousness, and uses 
consciousness as you use the eyes in your head. Now in my level of existence I am 
simply aware of the fact, strange as it may seem, that I am not my consciousness. My 
consciousness is an attribute to be used by me. This applies to each of the readers of 
this book, even though the knowledge may be hidden. Soul or entity, then, is more than 
consciousness. 

When I enter your environment, I turn my consciousness in your direction, 
therefore. In one way, I translate what I am into an event that you can understand to 
some extent. In a much more limited manner, any artist does the same thing when he 
translates what he is, or a portion of it, into a painting. There is at least an evocative 
analogy there. 

When I enter your system, I intrude into three-dimensional reality, and you must 
interpret what happens in the light of your own root assumptions. Now whether or not 
you realize it, each of you intrudes into other systems of reality in your dream states 
without the full participation of your normally conscious self. In subjective experience 
you leave behind physical existence and act, at times, with strong purpose and creative 



validity within dreams that you forget the instant you awaken. 

When you think of the purpose of your existence, you think in terms of daily waking 
life, but you also work at your purpose in these other dream dimensions, and you are 
then in communication with other portions of your own entity, at work at endeavors 
quite as valid as those you are about in waking life. 

When I contact your reality, therefore, it is as if I were entering one of your dreams. I 
can be aware of myself as I dictate this book through Jane Roberts, and yet also be 
aware of myself in my own environment; for I send only a portion of myself here, as you 
perhaps send out a portion of your consciousness as you write a letter to a friend, and 
yet are aware of the room in which you sit. I send out much more than you do in a 
letter, for a portion of my consciousness is now within the entranced woman as I 
dictate, but the analogy is close enough. 

My environment, as I mentioned earlier, is not one of a personality recently dead in 
your terms, but later I will describe what you can expect under those conditions. One 
large difference between your environment and mine is that you must physically 
materialize mental acts as physical matter. We understand the reality of mental acts 
and recognize their brilliant validity. We accept them for what they are, and therefore 
we are beyond the necessity to materialize them and interpret them in such a rigid 
manner. 

Your earth was very dear to me. I can now turn the focus of my consciousness 
toward it, and if I choose, experience it as you do; but I can also perceive it in many 
ways that you cannot in your time. 

Now some of you who read this book will immediately and intuitively grasp what I am 
saying, for you will have already suspected that you are viewing experience through 
highly distorted, though colorful, figurative lenses. Remember also that if physical 
reality is in a larger sense an illusion, it is an illusion caused by a greater reality. The 
illusion itself has a purpose and a meaning. 

Perhaps it is better to say that physical reality is one form that reality takes. In your 
system, however, you are focused much more intensely upon one relatively small aspect 
of experience. 

We can travel freely through varying numbers of such realities. Our experience at 
this point includes our work in each. I do not mean to minimize the importance of your 
present personalities, nor of physical existence. To the contrary. 

Three-dimensional experience is an invaluable place of training. Your personality as 
you now know it will indeed persevere, and with its memories, but it is only a part of 
your entire identity, even as your childhood in this life is an extremely important part of 
your present personality, though now you are far more than a child. 

You will continue to grow and develop, and you will become aware of other 
environments, even as you left your childhood home. But environments are not 
objective things, conglomerations of objects that exist independently of you. Instead you 
form them and they are quite literally extensions of yourself; materialized mental acts 
that extend outward from your consciousness. 

I will tell you exactly how you form your environment. I form mine following the same 



rules, though you end up with physical objects and I do not. 

Your scientists are finally learning what philosophers have known for centuries - 
that mind can influence matter. They still have to discover the fact that mind creates 
and forms matter. 

Now your closest environment, physically speaking, is your body. It is not like some 
manikin-shape in which you are imprisoned, that exists apart from you like a casing. 
Your body is not beautiful or ugly, healthy or deformed, swift or slow simply because 
this is the kind of body that was thrust upon you indiscriminately at birth. Instead your 
physical form, your corporeal personal environment, is the physical materialization of 
your own thoughts, emotions, and interpretations. 

Quite literally, the "inner self forms the body by magically transforming thoughts 
and emotions into physical counterparts. You grow the body. Its condition perfectly 
mirrors your subjective state at any given time. Using atoms and molecules, you build 
your body, forming basic elements into a form that you call your own. 

You are intuitively aware that you form your image, and that you are independent of 
it. You do not realize that you create your larger environment and the physical world as 
you know it by propelling your thoughts and emotions into matter - a breakthrough into 
three-dimensional life. The inner self, therefore, individually and en masse, sends its 
psychic energy out, forming tentacles that coalesce into form. 

Each emotion and thought has its own electromagnetic reality, completely unique. It 
is highly equipped to combine with certain others, according to the various ranges of 
intensity that you may include. In a manner of speaking, three-dimensional objects are 
formed in somewhat the same way that the images you see on your television screen are 
formed, but with a large difference. And if you are not tuned into that particular 
frequency, you will not perceive the physical objects at all. 

Each of you act as transformers, unconsciously, automatically transforming highly 
sophisticated electromagnetic units into physical objects. You are in the middle of a 
"matter-concentrated system," surrounded, so to speak, by weaker areas in which what 
you would call "pseudomatter" persists. Each thought and emotion spontaneously 
exists as a simple or complex electromagnetic unit - unperceived, incidentally, as yet by 
your scientists. 

The intensity determines both the strength and the permanency of the physical 
image into which the thought or emotion will be materialized. In my own material I am 
explaining this in depth. Here, I merely want you to understand that the world that you 
know is the reflection of an inner reality. 

You are made basically of the same ingredients as a chair, a stone, a head of lettuce, 
a bird. In a gigantic cooperative endeavor, all consciousness joins together to make the 
forms that you perceive. Now, because this is known to us, we can change our 
environments and our own physical forms as we wish, and without confusion, for we 
perceive the reality that lies beneath. 

We also realize that permanency of form is an illusion, since all consciousness must 
be in a state of change. We can be, in your terms, in several places at once because we 
realize the true mobility of consciousness. Now whenever you think emotionally of 



another person, you send out a counterpart of yourself, beneath the intensity of matter, 
but a definite form. This form, projecting outward from your own consciousness, 
completely escapes your egotistical attention. When I think emotionally of someone else, 
I do the same thing, except that a portion of my consciousness is within the image, and 
can communicate. 

Environments are primarily mental creations of consciousness thrust out into many 
forms. I have a fourteenth-century study, my favorite, with which I am very pleased, for 
example. In your physical terms it does not exist, and I know quite well it is my mental 
production. Yet I enjoy it, and often take a physical form in order to sit at the desk and 
look out the window at the countryside. 

Now you do the same thing when you sit in your living room, but you do not realize 
what you are doing; and presently you are somewhat restricted. When my associates 
and I meet, we often translate each other's thoughts into various shapes and forms out 
of pure enjoyment in the practice. We have what you might call a game, demanding 
some expertise, where for our own amusement we see which of us can translate any 
given thought into the most numerous forms. 

There are such subtle qualities affecting the nature of all thought, such emotional 
gradations, that no one is ever identical - and incidentally, no physical object in your 
system is an exact duplicate of any other. The atoms and molecules that compose it - 
any object - have their own identities that color and qualify any object that they form. 

You accept and perceive and focus upon continuities and similarities as you perceive 
physical objects of any kind, and in a very important manner you shut out and ignore 
dissimilarities out of a given field of actuality. Therefore you are very highly 
discriminating, accepting certain qualities and ignoring others. Your bodies not only 
change completely every seven years, for example. They change constantly with each 
breath. 

Within the flesh, atoms and molecules constantly die and are replaced. The 
hormones are in a constant state of motion and alteration. Electromagnetic properties 
of skin and cell continually leap and change, and even reverse themselves. The physical 
matter that composed your body a moment ago is different in important ways from the 
matter that forms your body in this instant. 

If you perceived the constant change within your body with as much persistence as 
you attend to its seemingly permanent nature, then you would be amazed that you ever 
considered the body as one more or less constant, more or less cohesive, entity. Even 
subjectively you focus upon and indeed manufacture the idea of a relatively stable, 
relatively permanent conscious self. You stress those ideas and thoughts and attitudes 
that you recall from "past" experience as your own, completely ignoring those that once 
were "characteristic" and now are vanished - ignoring the fact also that you cannot hold 
thought. The thought of a moment before, in your terms, vanishes away. 

You try to maintain a constant, relatively permanent physical and subjective self in 
order to maintain a relatively constant, relatively permanent environment. So you are 
always in a position of ignoring such change. Those that you refuse to acknowledge are 
precisely those that would give you a much better understanding of the true nature of 



reality, individual subjectivity, and the physical environment that seems to surround 
you. 

What happens to a thought when it leaves your conscious mind? It does not simply 
disappear. You can learn to follow it, but you are usually frightened of turning your 
attention away from its intense focus in three-dimensional existence. Therefore, it 
seems that the thought disappears. It seems also that your subjectivity has a 
mysterious unknown quality about it, and that even your mental life has a sort of 
insidious dropping-off point, a subjective cliff over which thoughts and memories fall, to 
disappear into nothingness. Therefore to protect yourself, to protect your subjectivity 
from drifting, you erect various psychological barriers at what you suppose to be the 
danger points. Instead, you see, you can follow these thoughts and emotions simply by 
realizing that your own reality continues in another direction, beside the one with which 
you mainly identify. For these thoughts and emotions that have left your conscious 
mind will lead you into other environments. 

These subjective openings through which thoughts seem to disappear are in fact like 
psychic warps, connecting the self that you know with other universes of experience - 
realities where symbols come to life and thoughts are not denied their potential. 

There is communication between these other realities and your own in your dream 
states, and a constant interaction between both systems. If there is any point where 
your own consciousness seems to elude you or escape you, or if there is any point 
where your consciousness seems to end, then these are the points where you have 
yourselves set up psychological and psychic barriers, and these are precisely those 
areas that you should explore. Otherwise you feel as if your consciousness is enclosed 
within your skull, immobile and constricted, and every lost thought or forgotten 
memory at least symbolically seems like a small death. And such is not the case. 



CHAPTER 4 



REINCARNATIONAL DRAMAS 

Your own environment includes far more than you may have supposed. Earlier I 
referred to your environment in terms of the daily physical existence and surroundings 
with which you are currently connected. In actuality, you are aware of very little of your 
larger, more extensive environment. Consider your present self as an actor in a play; 
hardly a new analogy, but a suitable one. The scene is set in the twentieth century. You 
create the props, the settings, the themes; in fact you write, produce, and act in the 
entire production - you and every other individual who takes part. 

You are so focused in your roles, however; so intrigued by the reality that you have 
created, so entranced by the problems, challenges, hopes, and sorrows of your 
particular roles that you have forgotten they are of your own creation. This intensely 
moving drama, with all its joys and tragedies, can be compared with your present life, 
your present environment, both individually and en masse. 

But there are other plays going on simultaneously, in which you also have a part to 
play. These have their own scenery, their own props. They take place in different 
periods of time. One may be called "Life in the twelfth century A.D." One may be called 
"Life in the eighteenth century," or "in 500 B.C.," or "in A.D. 3000." You also create 
these plays and act in them. These settings also represent your environment, the 
environment that surrounds your entire personality. 

I am speaking of the portion of you who is taking part in this particular period piece, 
however; and that particular portion of your entire personality is so focused within this 
drama that you are not aware of the others in which you also play a role. You do not 
understand your own multidimensional reality; therefore it seems strange or 
unbelievable when I tell you that you live many existences at one time. It is difficult for 
you to imagine being in two places at once, much less in two or more times, or 
centuries. 

Now stated simply, time is not a series of moments. The words that you speak, the 
acts that you perform, appear to take place in time, as a chair or table appears to take 
up space. These appearances however are a part of the complicated props that you have 
set up "beforehand," and within the play you must accept these as real. 

Four o'clock in the afternoon is a very handy reference. You can say to a friend, "I 



will meet you at four o'clock at the corner," or at a restaurant, for a drink or a chat or a 
meal, and your friend will know precisely where and when he will find you. This will 
happen despite the fact that four o'clock in the afternoon has no basic meaning, but is 
an agreed-upon designation - a gentlemen's agreement, if you prefer. If you attend the 
theatre at nine o'clock in the evening, but the actions of the play take place within the 
morning hours, and the actors are shown eating breakfast, you accept the time as given 
within the theatre's play. You also pretend that it is morning. 

Each of you are now involved in a much larger production, in which you all agree on 
certain basic assumptions that serve as a framework within which the play can occur. 
The assumptions are that time is a series of moments one after another; that an 
objective world exists quite independently of your own creation and perception of it; 
that you are bound within the physical bodies that you have donned; and that you are 
limited by time and space. 

Other assumptions accepted for the same reason include the idea that all 
perception comes through your physical senses; in other words, that all information 
comes from without, and that no information can come from within. You therefore are 
forced to focus intensely upon the actions of the play. Now these various plays, these 
creative period pieces represent what you would call reincarnational lives. 

They all exist basically at one time. Those who are still involved in these highly complicated passion- 
play seminars called reincarnational existences, find it difficult to see beyond them. Some, resting 
between productions, as it were, try to communicate with those who are still taking part; but they 
themselves are merely in the wings, so to speak, and can only see so far. 

The plays seem to be taking place one before the other, and so these 
communications seem to intensify the false idea that time is a series of moments, 
passing in a single line from some inconceivable beginning to some equally 
inconceivable end. 

This leads you to think in terms of a very limited progress both in individual terms 
and in terms of your species as a whole. You think, those of you who have even 
considered reincarnation, "Well, certainly the race must have progressed from the time 
of the Middle Ages," although you greatly fear it has not; or you turn to technological 
progress and say, "At least we have come a long way in that direction. " 

You may smile and think to yourself that it is quite difficult to imagine a Roman 
senator addressing the multitudes through a microphone, for example; his children, 
watching his performance on television. But all of this is highly misleading. Progress 
does not exist in the terms that you consider it to, any more than time does. 

In each play, both individually and en masse, different problems are set up. Progress 
can be measured in terms of the particular ways in which those problems were solved 
or not solved. Great advances have been made in certain periods. For example, great 
offshoots appeared that from your viewpoint you might not consider progress at all. 

In some plays, generally speaking, the actors are each working on a seemingly 
minute portion of a larger problem that the play itself is to resolve. 

Though I use the analogy here of a drama, these "plays" are highly spontaneous 
affairs in which the actors have full freedom within the play's framework. And granting 



these assumptions that have been stated, there are no rehearsals. There are observers, 
as you will see later in our book. As in any good theatre production, there is an overall 
theme within each play. The great artists, for example, did not emerge out of a 
particular time simply because they were born into it, or the conditions were favorable. 

The play itself was concerned with the actualization of intuitive truth into what you 
would call artistic form, with a creativity of such vast and sweeping results that it would 
serve to awaken latent abilities within each actor and to serve as a model of behavior. 

Periods of renaissance - spiritual, artistic, or psychic - occur because the intense 
inner focus of those involved in the drama are directed toward those ends. The 
challenge may be different in each play, but the great themes are beacons to all 
consciousness. They serve as models. 

Progress has nothing to do with time, you see, but with psychic and spiritual focus. 
Each play is entirely different from any other. It is not correct, therefore, to suppose 
that your actions in this life are caused by a previous existence, or that you are being 
punished in this life for crimes in a past one. The lives are simultaneous. 

Your own multidimensional personality is so endowed that it can have these 
experiences and still retain its identity. It is, of course, affected by the various plays in 
which it takes part. There is instant communication and an instant, if you prefer, 
feedback system. 

These plays are hardly without purpose. In them the multidimensional personality 
learns through its own actions. It tries out an endless variety of poses, behavior 
patterns, attitudes, and changes others as a result. 

The word "result," you see, automatically infers cause and effect - the cause 
happening before the effect, and this is simply one small example of the strength of 
such distortions, and of the inherent difficulties involved with verbal thought, for it 
always implies a single-line delineation. 

You are the multidimensional self who has these existences, who creates and takes 
part in these cosmic passion plays, so to speak. It is only because you focus in this 
particular role now that you identify your entire being with it. You have set these rules 
for yourself for a reason. And consciousness is in a state of becoming, and so this mul- 
tidimensional self of which I speak is not a psychological structure completed and done 
with. It is also in a state of becoming. 

It is learning the art of actualization. It has within it infinite sources of creativity, 
unlimited possibilities of development. But it has yet to learn the means of 
actualization, and must find within itself ways to bring into existence those untold 
creations that are within it. 

Therefore it creates varieties of conditions in which to operate, and sets itself 
challenges, some doomed to failure in your terms, at least initially, because it must first 
create the conditions which will bring new creations about. And all of this is done with 
great spontaneity and unbounded joy. 

You therefore create far more environments than you realize. Now, each actor, going 
about the role, focused within the play, has an inner guide line. He is not left, therefore, 
abandoned within a play that he has forgotten in his own creation. He has knowledge 



and information that comes to him through what I call the inner senses. 

He has other sources of information, therefore, than those strictly given within the 
confines of the production. Each actor knows this instinctively, and there are periods 
set and allowed for within the play itself in which each actor retires in order to refresh 
himself. In these he is informed through the inner senses of his other roles, and he 
realizes that he is far more than the self appearing in any given play. 

In these periods he understands that he had his hand in the writing of the play, and 
he is freed from those assumptions that bind him while he is actively concerned with 
the drama's activities. These periods, of course, coincide with your sleep states and 
dreaming conditions; but there are also other times when each actor sees quite clearly 
that he is surrounded by props, and when his vision suddenly pierces the seeming 
reality of the production. 

This does not mean that the play is not real, or that it should not be taken seriously. 
It does mean playing a role - an important one. Each actor must of himself realize, 
however, the nature of the production and his part in it. He must actualize himself out 
of the threedimensional confines of the play's setting. 

There is great cooperation behind such momentous productions, and in playing his 
role, each actor first actualizes himself within three -dimensional reality. The 
multidimensional self cannot act within three-dimensional reality until it materializes a 
portion of itself within it. 

Within this reality, it then brings about all kinds of creativity and development that 
could not appear otherwise. It must then propel itself from this system however, 
through another act, another actualization on the part of itself that is three- 
dimensional. 

During its three-dimensional existence it has helped others in ways that they could 
not otherwise be helped, and it has been itself benefited and developed in ways that 
would be impossible otherwise. 

The meaning of the play is within you, therefore. It is only the conscious portion of 
you that acts so well, and that is focused so 

securely within the props of the production. 

The purpose of any given life is available to you, the knowledge beneath the surface 
of the conscious self you know. All kinds of hints and clues are also available. You 
have the knowledge of your entire multidimensional personality at your fingertips. 
When you realize that you do, this knowledge allows you to solve the problems or meet 
the challenges you have set, quicker, in your terms; and also opens further areas of 
creativity by which the entire play or production can be enriched. 

To the extent, therefore, that you allow the intuitions and knowledge of the 
multidimensional self to flow through the conscious self, to that extent not only do you 
perform your role in the play more effectively, but also you add new energy, insights, 
and creativity to the entire dimension. 

Now it seems to you, of course, that you are the only conscious part of yourself, for 
you are identifying with the actor in this particular production. The other portions of 
your multidimensional personality, in these other reincarnational plays, are also 



conscious, however. And because you are a multidimensional consciousness, "you" are 
also conscious in other realities beside these. 

Your multidimensional personality, your true identity, the real you, is conscious of 
itself, as itself, in any of these roles. 

These "period pieces," overall, have a particular purpose. By the very nature of 
consciousness, it seeks to materialize itself in as many dimensions as possible - to 
create from itself new levels of awareness, new offshoots. In doing so it creates all 
reality. Reality, therefore, is always in a state of becoming. The thoughts that you think, 
for example, in your actor's roles, are still completely unique and lead to new creativity. 
Certain aspects of your own consciousness could be fulfilled in no other way. 

When you think of reincarnation, you suppose a series of progressions. Instead the 
various lives grow out of what your inner self is. They are not thrust upon you by some 
outside agency. They are a material development, as your consciousness opens up and 
expresses itself in as many ways as possible. It is not restricted to one three- 
dimensional lifetime, nor is it restricted to three-dimensional existence alone. 

Your consciousness then takes many forms, and these forms need not be alike any 
more, say, than a caterpillar is like a butterfly. The soul or entity has complete freedom 
of expression. It changes its form to suit its expression, and it forms environments like 
stage settings, and worlds to suit its purposes. Each setting brings forth new 
developments. 

The soul or entity is highly individualized spiritual energy. It forms whatever body 
you now wear, and is the motive power behind your physical survival, for from it you 
derive your vitality. Consciousness can never be still, but seeks further creativity. 

The soul, therefore, or entity, endows three-dimensional reality, and the three- 
dimensional self with its own properties. The abilities of the entity lie within the three- 
dimensional self. The three-dimensional self, the actor, has access to this information 
and to these potentials. In learning to use these potentials, in learning to rediscover its 
relationship with the entity, the three-dimensional self raises still further the level of 
achievement, comprehension, and creativity. The three-dimensional self becomes more 
than it knows. 

Not only is the entity strengthened, but portions of it, having been Actualized in 
three-dimensional existence, now add to the very quality and nature of that existence. 
Without this creativity, planetary life in Your terms would always be sterile. The soul or 
entity then gives breath to the body, and to the three-dimensional self within it. The 
three-dimensional self then goes about its purpose of opening up new areas of 
creativity. 

Entities or souls, in other words, send out portions of themselves to open up 
avenues of reality that would not exist otherwise. The three-dimensional selves, in 
existing within these realities, must focus their attention there completely. An inner 
awareness gives them a source of energy and strength. They must, however, come to 
understand their roles as actors, "finally" from their roles, and through another act of 
comprehension, return to the entity. 

There are those who appear within these plays fully aware. These personalities 



willingly take roles, knowing that they are roles, in order to lead the others toward the 
necessary realization and development. They lead the actors to see beyond the selves 
and settings they have created. These personalities from other levels of existence 
oversee the play, so to speak, and appear among the actors. Their purpose is to open up 
within the three-dimensional selves those psychological doorways that will release the 
three-dimensional self for further development in another system of reality. 

You are learning to be cocreators. You are learning to be gods as you now 
understand the term. You are learning responsibility - the responsibility of any 
individualized consciousness. You are learning to handle the energy that is yourself, for 
creative purposes. 

You will be bound to those you love and those you hate, though you will learn to 
release and lose and dissipate the hatred. You will learn to use even hatred creatively 
and to turn it to the higher ends, to transform it finally into love. I will make this clearer 
in later chapters. 

The settings in your physical environment, the sometimes lovely paraphernalia, the 
physical aspects of life as you know it, are all camouflages, and so I call your physical 
reality a camouflage. Yet these camouflages are composed of the vitality of the universe. 
The rocks and stones and mountains and earth are living camouflage, interlocking psy- 
chic webs formed by minute consciousnesses that you cannot perceive as such. The 
atoms and molecules within them have their own consciousness, as do the atoms and 
molecules with your body. 

Since you all have a hand in forming this physical setting, and since you are 
ensconced yourself in a physical form, then using the physical senses you will only 
perceive this fantastic setting. The reality that exists both within it and beyond it will 
elude you. Even the actor is not entirely three-dimensional, however. He is a part of a 
multidimensional self. 

Within him there are methods of perception that allow him to see through the 
camouflage settings, to see beyond the stage. He uses these inner senses constantly, 
though the actor part of himself is so intent upon the play that this escapes him. In a 
large manner, the physical senses actually form the physical reality they seem to only 
perceive. They are themselves part of the camouflage, but they are like lenses over your 
natural inner perceptions that force you to "see" an available field of activity as physical 
matter; and so they can be relied upon only to tell you what is happening in a 
superficial manner. You can tell the position of the other actors for example, or time by 
clock, but these physical senses will not tell you that time is itself a camouflage, or that 
consciousness forms the other actors, or that realities that you cannot see exist over 
and beyond the physical matter that is so apparent. 

You can, however, using your inner senses, perceive reality as it exists apart from 
the play and your role in it. In order to do this you must, of course, momentarily at 
least turn your attention away from the constant activity that is taking place - turn off 
the physical senses, as it were - and switch your attention to those events that have 
escaped you earlier. 

Highly simplified indeed, the effect would be something like changing one set of 



glasses for another, for the physical senses are as artificial, basically speaking, to the 
inner self, as a set of glasses or a hearing aid is to the physical self. The inner senses, 
therefore, are but rarely used completely consciously. 

You would be more than disoriented, for example, but quite terrified, if between one 
moment and the next your familiar environment as you knew it disappeared to be 
replaced by other sets of data that you were not ready to understand, so much 
information from the inner senses must be translated in terms that you can 
comprehend. Such information must somehow make sense to you as three-dimensional 
selves, in other words. 

Your particular set of camouflages is not the only set, you see. Other realities have 
entirely different systems, but all personalities have inner senses that are attributes of 
consciousness, and through these inner senses communications are maintained about 
which the normally conscious self knows little. Part of my purpose is to make some of 
these communications known. 

The soul or entity, then, is not the self that reads this book. Your environment is not 
simply the world about you as you know it, but also consists of past life environments 
upon which you are not now focusing. Your real environment is composed of your 
thoughts and emotions, for from these you form not only this reality but each reality in 
which you take part. 

Your real environment is innocent of space and time as you know them. In your real 
environment you have no need for words, for communication is instantaneous. In your 
real environment you form the physical world that you know. 

The inner senses will allow you to perceive the reality that is independent of physical 
form. I will ask you all to momentarily forsake your roles therefore, and to try this 
simple exercise. 

Now, pretend that you are on a lighted stage, the stage being the room in which you 
now sit. Close your eyes and pretend that the lights have gone out, the setting has 
disappeared and you are alone. 

Everything is dark. Be quiet. Imagine as vividly as you can the existence of inner 
senses. For now pretend that they correspond to your physical ones. Clear from your 
mind all thoughts and worries. Be receptive. Very gently listen, not to physical sounds 
but to sounds that come through the inner senses. 

Images may begin to appear. Accept them as sights quite as valid as those you see 
physically. Pretend that there is an inner world, and that it will be revealed to you as 
you learn to perceive it with these inner senses. 

Pretend that you have been blind to this world all your life, and are now slowly 
gaining sight within it. Do not judge the whole inner world by the disjointed images that 
you may at first perceive, or by the sounds that you may at first hear, for you will still 
be using your inner senses quite imperfectly. 

Do this simple exercise for a few moments before sleep or in the resting state. It may 
also be done even in the midst of an ordinary task that does not take all of your 
attention. 

You will simply be learning to focus in a new dimension of awareness, taking quick 



snapshots, as it were, in a strange environment. Remember that you will only be 
perceiving snatches. Simply accept them, but do not attempt to make any overall 
judgments or interpretations at this stage. 

Ten minutes a day to begin with is quite sufficient. Now the information in this book 
is being directed to some extent through the inner senses of the woman who is in trance 
as I write it. Such endeavor is the result of highly organized inner precision, and of 
training. Ruburt could not receive the information from me, it could not be translated 
nor interpreted while she was focused intensely in the physical environment. So the 
inner senses are channels that provide communication between various dimensions of 
existence. Yet even here the information must be distorted to some extent as it is 
translated into physical terms. Otherwise it would not be perceived at all. 

I have spent some time emphasizing the fact that each of us forms our own 
environment, because I want you to realize that the responsibility for your life and your 
environment is your own. 

If you believe otherwise, then you are limited; your environment then represents the 
sum total of knowledge and experience. As long as you believe your environment to be 
objective and independent of yourself, then to a large extent you feel powerless to 
change it, to see beyond it, or to imagine other alternatives that may be less apparent. 
Later in the book I will explain various methods that will allow you to change your 
environment beneficially and drastically. 

I have also discussed reincarnation in terms of environment because many schools 
of thought over- emphasize the effects- of reincarnational existences, so that often they 
explain present-life circumstances as a result of rigid and uncompromising patterns 
determined in a "past" life. You will feel relatively incompetent to handle present 
physical reality, to alter your environment, to affect and change your world, if you feel 
that you are at the mercy of conditions over which you have no control. 

The reasons given for such subjugations matter little in the long run, for the reasons 
change with the times and with your culture. You are not under a sentence placed upon 
you for original sin, by any childhood events, or by past life experience. Your life, for 
example, may be far less fulfilling than you think you would prefer. You may be less 
when you would be more, but you are not under a pall placed upon your psyche, either 
by original sin, Freud's infancy syndromes, or past life influences. I will try to explain 
the past life influences a bit more clearly here. They affect you as any experience does. 
Time is not closed, however - it is open. One life is not buried in the past, disconnected 
from the present self and any future self as well. 

As I explained earlier, the lives or the plays are happening at once. Creativity and 
consciousness are never linear achievements. In each life you choose and create your 
own settings or environments; and in this one you chose your parents and whatever 
childhood incidents that came within your experience. You wrote the script. 

Like a true absent-minded professor, the conscious self forgets all this, however, so 
when tragedy appears in the script, difficulty or challenges, the conscious self looks for 
someone or something to blame. Before this book is done I hope to show you precisely 
how you create each minute of your experience so that you can begin to exert your true 



creative responsibility on a conscious level - or nearly so. 

As you read this book, now and then look about you at the room in which you sit. 
Chairs and tables, the ceilings and the floors, may seem very real and solid - quite 
permanent - while you by contrast may feel yourself to be highly vulnerable, caught in a 
moment between birth and extinction. You may even feel jealous when you think of it, 
imagining that the physical universe will continue to exist long after you are gone. By 
the end of our book, however, I hope you will realize the eternal validity of your own 
consciousness, and the impermanence of those physical aspects of your environment, 
and of your universe, that now seem so secure. 



CHAPTER 5 



HOW THOUGHTS FORM MATTER - 
COORDINATION POINTS 

As you read the words upon this page, you realize that the information that you are 
receiving is not an attribute of the letters of the words themselves. The printed line does 
not contain information. It transmits information. Where is the information that is 
being transmitted then, if it is not upon the page? 

The same question of course applies when you read a newspaper, and when you 
speak to another person. Your actual words convey information, feelings, or thoughts. 
Obviously the thoughts or the feelings, and the words, are not the same thing. The 
letters upon the page are symbols, and you have agreed upon various meanings 
connected with them. You take it for granted without even thinking of it that the sym- 
bols - the letters - are not the reality - the information or thoughts - which they attempt 
to convey. 

Now in the same way, I am telling you that objects are also symbols that stand for a 
reality whose meaning the objects, like the letters, transmit. The true information is not 
in the objects any more than the thought is in the letters or in words. Words are 
methods of expression. So are physical objects in a different kind of medium. You are 
used to the idea that you express yourselves directly through words. You can hear 
yourself speak them. You can feel the muscles in your throat move, and if you are 
aware, you can perceive multitudinous reactions within your own body - actions that all 
accompany your speech. 

Physical objects are the result of another kind of expression. You create them as 
surely as you create words. I do not mean that you create them with your hands alone, 
or through manufacture. I mean that objects are natural by-products of the evolution of 
your species, even as words are. Examine for a moment your knowledge of your own 
speech, however. Though you hear the words and recognize their appropriateness, and 
though they may more or less approximate an expression of your feeling, they are not 
your feeling, and there must be a gap between your thought and your expression of it. 

The familiarity of speech begins to vanish when you realize that you, yourself, when 
you begin a sentence do not know precisely how you will end it, or even how you form 
the words. You do not consciously know how you manipulate a staggering pyramid of 



symbols, picking from them precisely those you need to express a given thought. For 
that matter, you do not know how you think. 

You do not know how you translate these symbols upon this page into thoughts, and 
then store them, or make them your own. Since the mechanisms of normal speech are 
so little known to you on a conscious level, then it is not surprising that you are equally 
unaware of more complicated tasks that you also perform - such as the constant 
creation of your physical environment as a method of communication and expression. 

It is only from this viewpoint that the true nature of physical matter can be 
understood. It is only by comprehending the nature of this constant translation of 
thoughts and desires - not into words now, but into physical objects - that you can 
realize your true independence from circumstance, time, and environment. 

Now, it is easy to see that you translate feelings into words or bodily expressions and 
gestures, but not quite as easy to realize that you form your physical body as 
effortlessly and unselfconsciously as you translate feelings into symbols that become 
words. 

You have heard the expression before, I am sure, that the environment expresses a 
particular individual's personality. I am telling you that this is a literal and not symbolic 
truth. The letters upon the page have the reality only of ink and paper. The information 
they convey is invisible. As an object, this book itself is only paper and ink. It is a 
carrier of information. 

You may perhaps argue that the book was manufactured physically, and did not 
suddenly erupt through Ruburt's skull, already printed and bound. You in turn had to 
borrow or purchase the book, so you may think, "Surely, I did not create the book, as I 
created my words." But before we are finished we will see that basically speaking, each 
of you create the book you hold in your hands, and that your entire physical en- 
vironment comes as naturally out of your inner mind as words come out of your 
mouths, and that man forms physical objects as unselfconsciously and as 
automatically as he forms his own breath. 

The peculiar, particular aspects of your physical world are dependent upon your 
existence and focus within it. The physical universe does not contain physical objects of 
solidity, width and depth, for example, to those whose existence is not within it. 

Other kinds of consciousness coexist within the same "space" that your world 
inhabits. They do not perceive your physical objects, for their reality is composed of a 
different camouflage structure. You do not perceive them, and generally speaking they 
do not perceive you. This is a general statement, however, for various points of your 
realities can and do coincide, so to speak. 

These points are not recognized as such, but they are points of what you could call 
double reality, containing great energy potential; coordinate points, indeed, where 
realities merge. There are main coordinate points, pure mathematically, sources of 
fantastic energy, and subordinate coordinate points, vast in number. 

There are four absolute coordinate points that intersect all realities. These coordinate 
points also act as channels through which energy flows, and as warps or invisible paths 
from one reality to another. They also act as transformers, and provide much of the 



generating energy that makes creation continuous in your terms. 

Your space is filled with these subordinate points, and as you will see later, these are 
important in allowing you to transform thoughts and emotions into physical matter. 
When a thought or emotion attains a certain intensity, it automatically attracts the 
power of one of these subordinate points, and is therefore highly charged, and in one 
way magnified, though not in size. 

These points impinge upon what you call time, as well as space. There are certain 
points in time and space, therefore, (again in your terms), that are more conducive than 
others, where both ideas and matter will be more highly charged. Practically speaking, 
this means that buildings will last longer; in your context, that ideas wedded to form 
will be relatively eternal. The pyramids, for example, are a case in point. 

These coordinate points - absolute, main, or subordinate - represent accumulations 
or traces of pure energy, minute to an extreme if you are thinking in terms of size - 
smaller than any particle of which your scientists know for example, but composed of 
pure energy. And yet this energy must be activated. It is dormant until then - and it 
cannot be activated physically. 

A few clues here that might help you, or mathematicians. There is an ever-so-minute 
alteration of gravity forces in the neighborhood of all of these points, even of the 
subordinate ones, and all the so-called physical laws to some extent or another will be 
found to have a wavering effect in these neighborhoods. The subordinate points also 
serve in a way as supports, as structural intensification within the unseen fabric of 
energy that forms all realities and manifestations. While they are traces or 
accumulations of pure energy, there is a great difference between the amount of energy 
available in the various subordinate points, and between the main and the absolute 
points. 

These are points, therefore, of concentrated energy. The subordinate points are far 
more common, and practically speaking, affect your daily concerns. There are better 
places than others to build houses or structures - points where health and vitality are 
strengthened, where, other things being equal, plants will grow and flourish and where 
all beneficial conditions seem to meet. 

Some people can sense such neighborhoods instinctively. They occur within certain 
angles made by coordinate points. The points obviously are not themselves physical - 
that is, they are not visible, though they may be mathematically deduced. They are felt, 
however, as intensified energy. 

In a given room, plants will grow more effectively in a particular area than in other 
areas, providing that both areas contain such necessary requirements as light. All of 
your space is permeated by these coordination points, so that certain invisible angles 
are formed. 

This is highly simplified, but some angles will be more "on the outskirts" than others, 
and will be less favorable for all conditions of growth and activity. In speaking of these 
angles we will treat them as three-dimensional, though they are of course 
multidimensional. Since the nature of these angles is not the main topic of my book, it 
is not possible to explain them thoroughly here. They will seem to be stronger during 



certain times than other times, though these differences have nothing to do with either 
the nature of the coordinate points or with the nature of time. Other elements affect 
them, but we need not be concerned with these now. 

The concentrated energy points are activated by emotional intensities that are well 
within your normal range. Your own emotions or feelings will activate these coordinates 
whether you know of them or not. Greater energy will therefore be added to the original 
thought or feeling, and its projection into physical matter accelerated. Now this applies 
regardless of the nature of the feeling; only its intensity is involved here. 

These points are like invisible power plants, in other words, activated when any 
emotional feeling or thought of sufficient intensity comes into contact. The points 
themselves intensify whatever activates them in a quite neutral manner. 

This is highly simplified, but the subjective experience of any consciousness is 
automatically expressed as electromagnetic energy units. These exist "beneath" the 
range of physical matter. They are, if you prefer, incipient particles that have not yet 
emerged into matter. 

These units are natural emanations from all kinds of consciousness. They are the 
invisible formations resulting from reaction to any kind of stimuli. They very seldom 
exist in isolation, but unite under certain laws. They change both their form and their 
pulsation. Their relative "duration" depends upon the original intensity behind them - 
that is, behind the original thought, emotion, stimuli, or reaction that brought them 
into being. 

Again, highly simplified here, under certain conditions these coagulate into matter. 
Those electromagnetic units of high enough intensity automatically activate the 
subordinate coordinate points of which I have spoken. They are, therefore, accelerated 
and propelled into matter far more quickly, in your terms, than units of lesser 
intensity. Molecules would appear as large as planets to these units. Atoms and mol- 
ecules and planets and these electromagnetic energy units are simply different 
manifestations of the same principles that bring the units themselves into being. It is 
only your relative position, your focus within an apparent space and time, that makes 
this seem so unlikely. 

Each thought or emotion therefore exists as an electromagnetic energy unit or as a 
combination of these under certain conditions, and often with the help of coordinate 
points, they emerge into the building blocks of physical matter. This emergence into 
matter occurs as a neutral "result" regardless of the nature of any given thought or 
emotion. Mental images, accompanied by strong emotion, are blueprints therefore upon 
which a corresponding physical object, or condition or event, will in your terms appear. 

The intensity of a feeling or thought or mental image is, therefore, the important 
element in determining its subsequent physical materialization. 

The intensity is the core about which the electromagnetic energy units form. In your 
terms, the more intense the core, the sooner the physical materialization. This would 
apply whether the mental image was a fearful one or a joyful one. Now there is a very 
important problem here: If your turn of mind is highly intense and you think in vivid 
mental emotional images, these will be swiftly formed into physical events. If you are 



also of a highly pessimistic nature, given to thoughts and feelings of potential disaster, 
then these thoughts will be quite faithfully reproduced in experience. 

The more intense your imagination and inner experience, therefore, the more 
important it is that you realize the methods by which this inner experience becomes 
physically real. Your thoughts and emotions begin their journey into physical 
actualization at the moment of conception. If you happen to live in an area where the 
coordinate environment is strong, one of those areas I have spoken of as unusually 
conducive, then it will seem that you are deluged by illnesses or disasters, if these are 
the nature of your thoughts, because all thought is so fertile in this environment. If, on 
the other hand, your feelings and subjective experience are fairly well balanced, fairly 
optimistic and creative in a constructive manner, then it will seem to you that you have 
been blessed with unusual luck, for your pleasant suppositions will come to pass so 
quickly. 

Briefly, in your own country, the West Coast, portions of the East Coast, Utah, the 
Great Lakes, the Chicago area, the Minneapolis area, and some other southwestern 
areas, are in those neighborhoods of excellent coordinate activity, for the reasons given. 
Materialization will quickly appear, and potentials therefore for both constructive and 
destructive elements are high. 

These coordinate points themselves activate the behavior of atoms and molecules 
as, say for example, the sun aids the growth of plants. The coordinates activate the 
generating behavior of atoms and molecules, and greatly encourage their cooperative 
abilities; their tendency to swarm, so to speak, into organizations and structural 
groupings. 

The coordinate points magnify or intensify the behavior, the latent spontaneity 
inherent within the properties of physical matter. They act as psychic generators, 
propelling what is not yet physical into physical form. 

Now, this is not to be a technical book, so this is not the time nor place to discuss 
thoroughly the action, behavior or effects of these coordinate points; nor of the 
electromagnetic energy units - those natural emanations of consciousness of which I 
spoke. I want it known, however, that thoughts and emotions are formed into physical 
matter by very definite methods and through laws quite valid, though they may be 
presently unknown. 

In other portions of the Seth material these processes will be made very clear for 
those of you who desire to pursue the question further, or those who may be interested 
from a scientific point of view. Here, we are discussing such issues only because they 
touch upon the multidimensional aspect of personality. They allow you to materialize 
certain subjective experiences into three-dimensional reality. Before I leave the subject, 
however, let me remind you that these emanations in varying degrees rise from all 
consciousness, not simply your own. This includes cellular consciousness as well, so 
that an invisible network of electromagnetic units pervades your entire atmosphere; and 
upon this webwork and from it, the particles of physical matter are then formed. 

A whole book could easily be written upon this subject. Information regarding the 
"locations" of main and absolute coordinate points could be highly advantageous, for 



example. You pride yourselves on your technology, and the production of durable 
goods, buildings and roads, yet many of these are insignificant when compared to other 
structures within the "past." 

A true understanding of the way in which an idea becomes physical matter would 
result in a complete revamping of your so-called modern technology, and in buildings, 
roads, and other structures that would far outlast those you now have. While the 
psychic reality behind physical matter is ignored, then you cannot use those methods 
effectively that do exist, nor can you take advantage of them. You cannot understand 
the psychic reality that is the true impetus for your physical existence unless you first 
realize your own psychic reality, and independence from physical laws. 

My first purpose, therefore, is to make you aware of the inner identity of which you 
are part, and to clear away some of the intellectual and superstitious debris that 
prevents you from recognizing your own potentialities and freedom. Then perhaps you 
can begin to learn the many ways in which that freedom can be used. 



CHAPTER 6 



THE SOUL AND THE NATURE 
OF ITS PERCEPTION 

With the little background given so far, we can at least begin to discuss the subject 
of this book: The eternal validity of the soul. Even when we are exploring other issues, 
we will be trying to illustrate the multidimensional aspect of this inner self. There are 
many misconceptions connected with it, and first of all we shall try to dismiss these. 

First of all, a soul is not something that you have. It is what you are. I usually use 
the term "entity" in preference to the term "soul," simply because those particular 
misconceptions are not so connected with the word "entity," and its connotations are 
less religious in an organizational sense. 

The trouble is that you frequently consider the soul or entity as a finished, static 
"thing" that belongs to you but is not you. The soul or entity - in other words, your most 
intimate powerful inner identity is and must be forever changing. It is not, therefore, 
something like a cherished heirloom. It is alive, responsive, curious. It forms the flesh 
and the world that you know, and it is in a state of becoming. 

Now, in the three-dimensional reality in which your ego has its main focus, becoming 
presupposes arrival, or a destination - an ending to that which has been in a state of 
becoming. But the soul or entity has its existence basically in other dimensions, and in 
these, fulfillment is not dependent upon arrivals at any points, spiritual or otherwise. 

The soul or entity is always in a state of flux, or learning, and of developments that 
have to do with subjective experience rather than with time or space. This is not nearly 
as mysterious as it might sound. Each of my readers plays a game in which the 
egotistical conscious self pretends not to know what the whole self definitely does know. 
Since the ego is definitely a part of the whole self, then it must necessarily be basically 
aware of such knowledge. In its intense focus in physical reality, however, it pretends 
not to know, until it feels able to utilize the information in physical terms. 

You do have access to the inner self, therefore. You are hardly cut off from your own 
soul or entity. The ego prefers to consider itself the captain at the helm, so to speak, 
since it is the ego who most directly deals with the sometimes tumultuous seas of 
physical reality, and it does not want to be distracted from this task. 

Channels, psychological and psychic, always exist, sending communications back 



and forth through the various levels of the self, and the ego accepts necessary 
information and data from inner portions of the personality without question. Its 
position in fact depends in a large manner upon this unquestioning acceptance of inner 
data. The ego, in other words, the "exterior" self that you think of as your self - that 
portion of you maintains its safety and its seeming command precisely because inner 
layers of your own personality constantly uphold it, keep the physical body operating, 
and maintain communications with the multitudinous stimuli that come both from 
outside conditions and inside conditions. The soul or entity is not diminished but 
expanded through reincarnations, through existence and experience in probable 
realities - something that I will explain later. 

It is only because you have a highly limited conception of your own entity that you 
insist upon its being almost sterile in its singularity. There are millions of cells within 
your body, but you call your body a unit, and consider it your own. You do form it, from 
the inside out, and yet you form it from living substance, and each smallest particle has 
its own living consciousness. There are clumps of matter, and in that respect there are 
clumps of consciousness, each individual, with their own destiny and abilities and 
potentials. There are no limitations to your own entity: therefore, how can your entity or 
soul have boundaries, for boundaries would enclose it and deny it freedom. 

Often it seems that the soul is thought of as a precious stone, to be finally presented 
as a gift to God, or considered as some women used to consider their virginity - 
something highly prized that must be lost; the losing of it being signified as a fine gift to 
the receiver. 

In many philosophies this sort of idea is retained - the soul being returned to a 
primal giver, or being dissolved in a nebulous state somewhere between being and 
nonbeing. The soul is, however, first of all creative. It can be discussed from many 
viewpoints. Its characteristics can be given to some degree, and indeed most of my 
readers could find out these characteristics for themselves if they were highly enough 
motivated, and if this was their main concern. The soul or entity is itself the most highly 
motivated, most highly energized, and most potent consciousness-unit known in any 
universe. 

It is energy concentrated to a degree quite unbelievable to you. It contains potentials 
unlimited, but it must work out its own identity and form its own worlds. It carries 
within it the burden of all being. Within it are personality potentials beyond your 
comprehension. Remember, this is your own soul or entity I am speaking of, as well as 
soul or entity in general. You are one manifestation of your own soul. How many of you 
would want to limit your reality, your entire reality, to the experience you now know? 
You do this when you imagine that your present self is your entire personality, or insist 
that your identity be maintained unchanged through an endless eternity. 

Such an eternity would be dead indeed. In many ways the soul is an incipient god, 
and later in this book we will discuss the "god concept." For now, however, we will 
simply be concerned with the entity or soul, the larger self that whispers even now in 
the hidden recesses of each reader's experience. I hope in this book not only to assure 
you of the eternal validity of your soul or entity, but to help you sense its vital reality 



within yourself. First of all, however, you must have some idea of your own 
psychological and psychic structure. When you understand to some extent who and 
what you are, then I can explain more clearly who and what I am. I hope to acquaint 
you with those deeply creative aspects of your own being, so that you can use these to 
extend and expand your entire experience. 

Many individuals imagine the soul to be an immortalized ego, forgetting that the ego 
as you know it is only a small portion of the self; so this section of the personality is 
simply projected onward, ad infinitum, so to speak. Because the dimensions of your 
reality are so little understood, your concepts are bound to be limited. In considering 
"immortality," mankind seems to hope for further egotistical development, and yet he 
objects to the idea that such development might involve change. He says through his 
religions that he has a soul indeed, without even asking what a soul is, and often he 
seems to regard it, again, as an object in his possession. 

Now personality, even as you know it, constantly changes, and not always in ways 
that are anticipated - most often, in fact, in unpredictable ways. You insist upon 
focusing your attention upon the similarities that are woven through your own 
behavior; and upon these you build a theory that the self follows a pattern that you, 
instead, have transposed upon it. And the transposed pattern prevents you from seeing 
the self as it really is. Therefore, you also project this distorted viewpoint upon your 
conception of the reality of the soul. You think of the soul, therefore, in the light of 
erroneous conceptions that you hold regarding even the nature of your mortal selves. 

Even the mortal self, you see, is far more miraculous and wondrous than you 
perceive, and possesses far more abilities than you ascribe to it. You do not understand 
as yet the true nature of perception, even as far as the mortal self is concerned, and 
therefore you can hardly understand the perceptions of the soul. For the soul, above all, 
perceives and creates. Remember again that you are a soul now. The soul within you, 
therefore, is now perceiving. Its methods of perception are the same now as they were 
before your physical birth, and as they will be after your physical death. So basically 
the inner portion of you, the soul-stuff, will not suddenly change its methods of 
perception nor its characteristics after physical death. 

You can find out what the soul is now, therefore. It is not something waiting for you 
at your death, nor is it something you must save or redeem, and it is also something 
that you cannot lose. The term, "to lose or save your soul", has been grossly 
misinterpreted and distorted, for it is the part of you that is indeed indestructible. We 
will go into this particular matter in a portion of the book dealing with religion and the 
god concept. 

Your own personality as you know it, that portion of you that you consider most 
precious, most uniquely you, will also never be destroyed or lost. It is a portion of the 
soul. It will not be gobbled by the soul, nor erased by it, nor subjugated by it; nor on the 
other hand can it ever be separated. It is, nevertheless, only one aspect of your soul. 
Your individuality, in whatever way you want to think of it, continues to exist in your 
terms. 

It continues to grow and develop, but its growth and development is highly 



dependent upon its realization that while it is distinct and individual, it is also but one 
manifestation of the soul. To the extent that it realizes this, it learns to unfold in 
creativity, and to use those abilities that lie inherent within it. 

Now unfortunately, it would be much easier simply to tell you that your individuality 
continues to exist, and let it go at that. While this would make a fairly reasonable 
parable, it has been told in that particular way before, and there are dangers in the very 
simplicity of the tale. The truth is that the personality you are now and the personality 
that you have been and will be - in the terms in which you understand time - all of 
these personalities are manifestations of the soul, of your soul. 

Your soul therefore - the soul that you are - the soul that you are part of - that soul 
is a far more creative and miraculous phenomenon than you previously supposed. And 
when this is not clearly understood, and when the concept is watered down for 
simplicity's sake, as mentioned earlier, then the intense vitality of the soul can never be 
understood. Your soul, therefore, possesses the wisdom, information, and knowledge 
that is part of the experience of all these other personalities; and you have within 
yourselves access to this information, but only if you realize the true nature of your 
reality. Let me emphasize again that these personalities exist independently within and 
are a part of the soul, and each of them are free to create and develop. 

There is however an inner communication, and the knowledge of one is available to 
any - not after physical death, but now in your present moment. Now the soul itself, as 
mentioned earlier, is not static. It grows and develops even through the experience of 
those personalities that compose it, and it is, to put it as simply as possible, more than 
the sum of its parts. 

Now, there are no closed systems in reality. In your physical system the nature of 
your perceptions limits your idea of reality to some extent, because you purposely 
decide to focus within a given "locale." But basically speaking, consciousness can never 
be a closed system, and all barriers of such a nature are illusion. Therefore the soul 
itself is not a closed system. When you consider the soul, however, you usually think of 
it in such a light - unchanging, a psychic or spiritual citadel. But citadels not only keep 
out invaders, they also prevent expansion and development. 

There are many matters here very difficult to express in words, for you are so afraid 
for your sense of identity that you resist the idea that the soul, for example, is an open 
spiritual system, a powerhouse of creativity that shoots out in all directions - and yet 
this is indeed the case. 

I tell you this, and at the same time remind you that your present personality is 
never lost. Now another word for the soul is entity. You see it is not a simple matter of 
giving you a definition of a soul or entity, for even to have a glimpse in logical terms you 
would have to understand it in spiritual, psychic, and electromagnetic terms, and 
understand the basic nature of consciousness and action as well. But you can 
intuitively discover the nature of the soul or entity, and in many ways intuitive 
knowledge is superior to any other kind. 

One prerequisite for such an intuitive understanding of the soul is the desire to 
achieve it. If the desire is strong enough, then you will be automatically led to 



experiences that will result in vivid, unmistakable subjective knowledge. There are 
methods that will enable you to do this, and I will give you some toward the end of this 
book. 

For now, here is one quite effective but simple exercise. Close your eyes after having 
read this chapter to this point, and try to sense within yourself the source of power 
from which your own breathing and life forces come. Some of you will do this 
successfully at your first try. Others may take longer. When you feel within yourself this 
source, then try to sense this power flow outward through your entire physical being, 
through the fingertips and toes, through the pores of your body, all directions, with 
yourself as center. Imagine the rays undiminished, reaching then through the foliage 
and clouds above, through the center of the earth below, extending even to the farthest 
reaches of the universe. 

Now I do not mean this to be merely a symbolic exercise, for though it may begin 
with imagination, it is based upon fact, and emanations from your consciousness and 
the creativity of your soul do indeed reach outward in that manner. The exercise will 
give you some idea of the true nature, creativity, and vitality of the soul from which you 
can draw your own energy and of which you are an individual and unique portion. 

This discussion is not meant to be an esoteric presentation with little practical 
meaning in your daily lives. The fact is that while you hold limited concepts of your own 
reality, then you cannot practically take advantage of many abilities that are your own; 
and while you have a limited concept of the soul, then to some extent you cut yourself 
off from the source of your own being and creativity. 

Now these abilities operate whether you know it or not, but often they operate in 
spite of you rather than with your conscious cooperation; and often when you do find 
yourself using them, you become frightened, disoriented, or confused. No matter what 
you have been taught, you must understand, for example, that basically speaking, per- 
ceptions are not physical in the way the term is usually used. If you catch yourself 
perceiving information through other than your physical senses, then you must accept 
the fact that this is the way perception works. 

What often happens is that your conception of reality is so limited that you take 
fright whenever you perceive any experience that does not fit into your conception. Now 
I am not speaking merely of abilities loosely called "extrasensory perception." These 
experiences seem extraordinary to you only because you have for so long denied the 
existence of any perception that did not come through the physical senses. 

So-called extrasensory perception gives you but a crude and distorted idea of the 
basic ways in which the inner self receives information, but the concepts built around 
extrasensory perception are at least nearer the truth, and as such represent an 
improvement over the idea that all perception is basically physical. 

Now it is nearly impossible to separate a discussion of the nature of the soul from a 
discussion of the nature of perception. Very briefly let us review a few points: You form 
physical matter and the physical world that you know. The physical senses actually can 
be said to create the physical world, in that they force you to perceive an available field 
of energy in physical terms, and impose a highly specialized pattern upon this field of 



reality. Using the physical senses, you can perceive reality in no other way. 

This physical perception in no way alters the native, basic, unfettered perception 
that is characteristic of the inner self, the inner self being the portion of the soul that is 
within you. The inner self knows its relationship with the soul. It is a portion of the self 
that acts, you might say, as a messenger between the soul and the present personality. 
You must also realize that while I use terms like "soul" or "entity," "inner self," and 
"present personality," I do so only for the sake of convenience, for one is a part of the 
other; there is no point where one begins and another ends. 

You can see this easily for yourself if you consider the way in which psychologists 
use the terms "ego," "subconscious," and even "unconscious." What seems 
subconscious in one instant may be conscious the next. An unconscious motive may 
also be conscious at one point. Even in these terms your experience should tell you that 
the words themselves make divisions that do not exist in your own experience. 

You seem to perceive exclusively through your physical senses, and yet you have 
only to extend your egotistical idea of reality, and you will find even your egotistical self 
accepting quite readily the existence of nonphysical information. 

As it does, so its own ideas of its own nature will automatically change and expand, 
for you will have removed limitations to its growth. Now any act of perception changes 
the perceiver, and so the soul, considered as a perceiver, must also change. There are 
no real divisions between the perceiver and the thing seemingly perceived. In many 
ways the thing perceived is an extension of the perceiver. This may 

seem strange, but all acts are mental, or if you prefer, psychic acts. This is an 
extremely simple explanation; but the thought creates the reality. Then the creator of 
the thought perceives the object, and he does not understand the connection between 
him and this seemingly separate thing. 

This characteristic of materializing thoughts and emotions into physical realities is 
an attribute of the soul. Now in your reality, these thoughts are made physical. In other 
realities, they may be "constructed" in an entirely different fashion. So your soul, that 
which you are, constructs your physical daily reality for you from the nature of your 
.thoughts and expectations. 

You can readily see, therefore, how important your subjective feelings really are. This 
knowledge - that your universe is idea construction - can immediately give you clues 
that enable you to change your environment and circumstances beneficially. When you 
do not understand the nature of the soul, and do not realize that your thoughts and 
feelings form physical reality, then you feel powerless to change it. In later chapters of 
this book, I hope to give you some practical information that will enable you to alter 
practically the very nature and structure of daily life. 

The soul perceives all experience directly. Most experiences of which you are aware 
come packaged in physical wrapping, and you take the wrapping for the experience 
itself, and do not think of looking inside. The world that you know is one of the infinite 
materializations taken by consciousness, and as such it is valid. 

The soul, however, does not need to follow the laws and principles that are a part of 
the physical reality, and it does not depend upon physical perception. The soul's 



perceptions are of acts and events that are mental, that lie, so to speak, beneath 
physical events as you know them. The soul's perceptions are not dependent upon time, 
because time is a physical camouflage and does not apply to nonphysical reality. 

Now it is difficult to explain to you how direct experience actually works, for it exists 
- a total field of perception, innocent of the physical clues such as color, size, weight, 
and sense, with which your physical perceptions are clothed. 

Words are used to tell of an experience, but they obviously are not the experience 
that they attempt to describe. Your physical subjective experience is so involved with 
word thinking, however, that it is almost impossible for you to conceive of an experience 
that is not thought-word oriented. 

Now, each event of which you are aware is already a translation of an inner event, a 
psychic or mental event that is perceived by the soul directly, but translated by the 
physically oriented portions of the self into physical sense terms. 

It goes without saying then that the soul does not require a physical body for 
purposes of perception; that perception is not dependent upon physical senses; that 
experience continues whether or not you are in this life or another; and also that the 
soul's basic methods of perception are also operating within you now even as you read 
this book. It also follows that your experience within the physical system is dependent 
upon a physical form and physical senses - again, because these interpret reality and 
translate it into physical data. It also follows that some hints of the soul's direct 
experience can be gained by momentarily switching the physical senses off - by refusing 
to use them as perceptors, and falling back upon other methods. Now you do this to 
some extent in the dream state, but even then in many dreams you still tend to 
translate experience into hallucinatory physical terms. Most of the dreams that you 
recall are of this nature. 

At certain depths of sleep, however, the soul's perception operates relatively 
unhampered. You drink, so to speak, from the pure well of perception. You 
communicate with the depths of your own being, and the source of your creativity. 
These experiences, not being translated physically, do not remain in the morning. You 
do not remember them as dreams. Dreams, however, may later the same evening be 
formed from the information gained during what I will call the "depth experience." These 
will not be exact or near translations of the experience, but rather of the nature of 
dream parables - an entirely different thing, you see. 

Now this particular level of consciousness, occurring in the sleep state, has not been 
pinpointed by your scientists. During it, energy is generated that makes the dream state 
itself possible. It is true that dreams allow the physically oriented self to digest current 
experience, but it is also true that the experience is then returned to its initial 
components. It breaks apart, so to speak. Portions of it are retained as "past" physical 
sense data, but the whole experience returns to its initial direct state. 

It exists then, "eternally," separated from the physical clothing that you need in order 
to understand it. Physical existence is one way in which the soul chooses to experience 
its own actuality. The soul, in other words, has created a world for you to inhabit, to 
change - a complete sphere of activity in which new developments and indeed new 



forms of consciousness can emerge. 

In a manner of speaking, you continually create your soul as it continually creates 
you. 

Now, the soul is never diminished, nor basically are any portions of the self. 

The soul can be considered as an electromagnetic energy field, of which you are part. 
It is a field of concentrated action when you consider it in this light - a powerhouse of 
probabilities or probable actions, seeking to be expressed; a grouping of nonphysical 
consciousnesses that nevertheless knows itself as an identity. Look at it this way: The 
young woman through whom I speak once stated in a poem, and I quote: "These atoms 
speak, and call themselves my name." 

Now your physical body is a field of energy with a certain form, however, and when 
someone asks you your name, your lips speak it - and yet the name does not belong to 
the atoms and molecules in the lips that utter the syllables. The name has meaning 
only to you. Within your body you cannot put your finger upon your own identity. If you 
could travel within your body, you could not find where your identity resides, yet you 
say, "This is my body," and, "This is my name." 

If you cannot be found, even by yourself, within your body, then where is this 
identity of yours that claims to hold the cells and organs as its own? Your identity 
obviously has some connection with your body, since you have no trouble 
distinguishing your body from someone else's, and you certainly have no trouble 
distinguishing between your body and the chair, say, upon which you may sit. 

In a larger manner, the identity of the soul can be seen from the same viewpoint. It 
knows who it is, and is far more certain of its identity, indeed, than your physical self is 
of its identity. And yet now where in this electromagnetic energy field can the identity of 
the soul as such be found? 

It regenerates all other portions of itself, and gives you the identity that is your own. 
And when it should be asked, "Who are you?" it would simply answer, "I am I," and be 
answering for you also. 

Now in terms of psychology as you understand it, the soul could be considered as a 
prime identity that is in itself a gestalt of many other individual consciousnesses - an 
unlimited self that is yet able to express itself in many ways and forms and yet maintain 
its own identity, its own "I am-ness," even while it is aware that its I am-ness may be 
part of another I am-ness. Now I am sure it may seem inconceivable to you, but the fact 
is that this I am-ness is retained even though it may, figuratively speaking, now merge 
with and travel through other such energy fields. There is, in other words, a give and 
take between souls or entities, and no end of possibilities, both of development and 
expansion. Again, the soul is not a closed system. 

It is only because your present existence is so highly focused in one narrow area that 
you put such stern limits upon your definitions and the self, and then project these 
upon your concepts of the soul. You worry for your physical identity and limit the 
extent of your perceptions for fear you cannot handle more and retain your selfhood. 

The soul is not frightened for its identity. It is sure of itself. It ever seeks. It is not 
afraid of being overwhelmed by experience or perception. If you had a more thorough 



understanding of the nature of identity you would not, for example, fear telepathy, for 
behind this concern is the worry that your identity will be swept away by the 
suggestions or thoughts of others. 

No psychological system is closed, no consciousness is closed, regardless of any 
appearances to the contrary within your own system. The soul is a traveler, as has been 
said so often; but it is also the creator of all experience, and of all destinations in your 
terms. It creates worlds as it goes, so to speak. 

Now this is the true nature of the psychological being of which you are part. As 
mentioned earlier, later in the book I will give you some practical suggestions that will 
allow you to recognize some of your own deeper abilities, and utilize them for your own 
development, pleasure, and education. 

Consciousness is not basically built upon those precepts of good and evil that so 
presently concern you. By inference, neither is a soul. This does not mean that in your 
system, and in some others, these problems do not exist and that good is not preferable 
to the evil. It simply means that the soul knows that good and evil are but different 
manifestations of a far greater reality. 

I want to emphasize again that while all this sounds difficult in the telling, it 
becomes much more clear intuitively when you learn to experience what you are, for if 
you cannot travel inside your physical body to find your identity, you can travel through 
your psychological self. 

There are far more wonders to perceive through this inward exploration than you can 
possibly believe until you begin such a journey for yourself. You are a soul; you are a 
particular manifestation of a soul, and it is sheer nonsense to think that you must 
remain ignorant of the nature of your own being. You may not be able to put your 
knowledge clearly into words, but this will in no way negate the value or the validity of 
the experience that will be yours once you begin to look inward. 

Now you may call this a spiritual or psychological or psychic exploration, as you 
prefer. You will not be trying to find your soul. In that respect there is nothing to find. It 
is not lost, and you are not lost. The words you use may make no difference, but your 
intent does indeed. 



CHAPTER 7 



THE POTENTIALS OF THE SOUL 

It seems to you that you have only one form, the physical one that you perceive, and 
no other. It also seems that your form can only be in one place at one time. You have 
indeed other forms that you do not perceive, and you also create various kinds of forms 
for various purposes, although you do not perceive these physically either. 

Your main sense of identity is involved with your physical body, so that it is, for 
example, extremely difficult for you to imagine yourself without it, or outside it, or in 
any way disconnected from it. Form is the result of concentrated energy, the pattern for 
it caused by vividly directed emotional or psychic idea images. The intensity is all 
important. If you have, for example, a highly vivid desire to be somewhere else, then 
without realizing it consciously a pseudophysical form, identical with your own, may 
appear in that very spot. The desire will carry the imprint of your personality and 
image, even though you remain unaware of the image or its appearance in the other 
location. 

Though this thought image usually is not seen by others, it is quite possible that in 
the future scientific instruments may perceive it. As it is, such an image may be 
perceived by those who have developed use of the inner senses. Any intense mental act 
- thought or emotion - will not only be constructed in some physical or pseudophysical 
manner, but will also bear to some extent the imprint of the personality who originally 
conceived it. 

There are many such incipient or latent forms. To help you imagine what I am 
speaking of, you might think of them as ghost images, or shadow images, though this is 
only for the sake of analogy - forms, for example, just beneath, that have not emerged 
completely into physical reality as you know it, but are nevertheless vivid enough to be 
constructed. You would think them quite real indeed, if you could see them. 

Each individual actually sends such replica images of himself out frequently, though 
the degree of the materialization may differ, some forms, for example, being more or less 
shadowy than others. However, these forms are not mere projections - "flat" images. 
They have a definite effect upon the atmosphere. They "make room" for themselves in 
ways that are rather difficult to explain, although they may coexist at times with 
physical objects or shapes, or may even be superimposed upon these. In this case there 



is a definite interaction - an interchange that is, again, beneath physical perception. 

You may suddenly strongly wish that you were standing by a beloved but distant, 
familiar seashore, for example. This intense desire would then act something like a core 
of energy projected outward from your own mind, given a form, your form. The place 
that you had envisioned would then attract the form, and it would instantaneously 
stand there. This happens with great frequency. 

It would not be seen under usual circumstances. On the other hand, if the desire 
were still more intense, the energy core would be greater, and a portion of your own flow 
of consciousness would be imparted to the form, so that for a moment you in your room 
might suddenly smell the salt air, or in some other way perceive the environment in 
which this pseudoimage stands. 

The extent of perception will vary here to a great degree. To begin with, your physical 
form is the result of great emotional focus. The fantastic energy of your psyche not only 
created your physical body, but maintains it. It is not one continuous thing, although to 
you it seems 

permanent enough while it lasts. It is nevertheless in a constant state of pulsation, 
and because of the nature of energy and its construction, the body is actually blinking 
off and on. 

This is difficult to explain, and for our present purposes it is not entirely necessary 
that you understand the reasons for this pulsing; but even physically, you are "not 
here" as often as you are. Your emotional intensity and focus create forms beside your 
physical body, however their duration and degree are dependent upon the intensity of 
any given emotional origin. 

Your space is therefore filled with incipient forms, quite vivid, but beneath the 
regular structure of matter that you perceive. 

These projections, then, actually are sent out constantly. Some more sophisticated 
scientific instruments than you now have would clearly show not only the existence of 
these forms, but also vibrations in varying waves of intensity surrounding those 
physical objects that you do perceive. 

To make this clearer, look at any table in the room before you. It is physical, solid, 
and you perceive it easily. Now for an analogy, imagine if you can that behind the table 
is another just like it, but not quite as physical, and behind that one another, and 
another behind that each one more difficult to perceive, fading into invisibility. And in 
front of the table is a table just like it, only a bit less physical appearing than the "real" 
table - it also having a succession of even less physical tables extending outward. And 
the same for each side of the table. 

Now anything that appears in physical terms also exists in other terms that you do 
not perceive. You only perceive realities when they achieve a certain "pitch," when they 
seem to coalesce into matter. But they actually exist, and quite validly at other levels. 

There are also realities, that are "relatively more valid" than your own; in 
comparison, strictly for an analogy, for example, your physical table would appear as 
shadowy in contrast, as [like] those very shadowy tables we imagine. You would have a 
sort of "supertable" in those terms. Yours is not a system of reality formed by the most 



intense concentration of energy, therefore. It is simply the one you are turned into, part 
and parcel of. You perceive it simply for this reason. 

Other portions of yourself, therefore, of which you are not consciously aware, do 
inhabit what you could call a supersystem of reality in which consciousness learns to 
handle and perceive much stronger concentrations of energy, and to construct "forms" 
of a different nature indeed. 

Your idea of space is then highly distorted, since space to you is simply where 
nothing is perceived. It is obviously filled with all kinds of phenomena, that make no 
impression at all upon your perceptive mechanisms. Now in various ways and on 
occasion, you can tune into these other realities to some degree - and you do so 
spasmodically, though in many cases the experience is lost because it does not register 
physically. 

Think again about this form that you sent to the oceanside. Though it was not 
equipped with your own physical senses, it was of itself to some extent able to perceive. 
You projected it unknowingly, but through quite natural laws. The form built up from 
intense emotional desire. The image then follows its own laws of reality, and to some 
extent, and to a lesser degree than you, has a consciousness. 

You are, using an analogy again, sent out by a superself who strongly desired 
existence in physical form. You are no puppet of this superself. You will follow your own 
lines of development, and through means far too difficult to explain here, you add to the 
experience of the superself and also then extend the nature of its reality. You also 
insure your own development, and you are able to draw upon the abilities of the 
superself. 

Nor will you ever be swallowed by the self that in these terms seems so superior. 
Because you exist, you send out like projections of your own, as mentioned earlier. 
There is no end to the reality of consciousness, nor the means of its materialization. Nor 
is there any end to the developments possible for each identity. 

Let me make it clear once again: Your present personality as you think of it is indeed 
"indelible," and continues after death to grow and develop. 

I mention this again in the middle of our present discussion so that you do not feel 
lost, or negated, or insignificant. There are obviously an infinite number of gradations in 
the types and kinds of forms of which we have been speaking. That energy which is 
projected from our "superself," that spark of intense identity that resulted in your 
physical birth, that unique impetus, in the one way has many similarities to the old 
concept of the soul - except that it contains only a part of the story. 

While you continue to exist and develop as an individual, your whole self, or soul, 
has such vast potential, that it can never be expressed fully through one personality, as 
somewhat explained in one previous chapter. 

Now, through very intense emotional focus you can create a form, and project it to 
another person who may then perceive it. This may be done consciously or 
unconsciously; and that is rather important. This discussion does not concern the so- 
called astral form, which is something entirely different. The physical body is the 
materialization of the astral form. 



It does not desert the body for any length of time, however, and it is not this that is 
projected in cases like the seaside analogy used earlier. You are presently focused not 
only in your physical body, but thin a particular frequency of events that you interpret 
as time. Other historical periods exist simultaneously, in forms quite as valid; and other 
reincarnational selves. Again, you simply are not tuned to those frequencies. 

You can know what happened in the past and have histories, because according to 
the rules of the game that you accepted, you believe that the past, but not the future, 
can be perceived. You could have histories of the future in the present, if the rules of 
the game were different. 

In other levels of reality, the rules of the game change. After death in your terms, you 
are quite free perceptively. The future appears as clearly as the past. Even this is highly 
complicated, however, for there is not just one past. You accept as real only certain 
classifications of events and ignore others. We have mentioned events. There are also 
probable pasts therefore, that exist quite outside your comprehension. You choose one 
particular group of these, and latch upon this group of events as the only ones possible, 
not realizing that you have selected from an infinite variety of past events. 

There are then, obviously, probable futures and probable presents. I am trying to 
discuss this in your terms, since basically, you must understand, the words -past," 
"present," and "future" are no more meaningful as far as true experience is concerned 
than are the words "ego," "conscious," or "unconscious." 

Not only are you part of other independent selves, each one focused in its own 
reality, but there is a sympathetic relationship that exists. For example, because of this 
relationship, your experience need not be limited by the physical perceptive 
mechanisms. You can draw upon knowledge that belongs to these other independent 
selves. You can learn to focus your attention away from physical reality, to learn new 
methods of perception that will enable you to enlarge your concept of reality and greatly 
expand your own experience. 

It is only because you believe that physical existence is the only valid one, that it 
does not occur to you to look for other realities. Such things as telepathy and 
clairvoyance can give you hints of other kinds of perception, but you are also involved in 
quite definite experiences both while you are normally waking and while you are asleep. 

The so-called stream of consciousness is simply that - one small stream of thoughts, 
images, and impressions - that is part of a much deeper river of consciousness that 
represents your own far greater existence and experience. You spend all your time 
examining this one small stream, so that you become hypnotized by its flow, and 
entranced by its motion. Simultaneously these other streams of perception and con- 
sciousness go by without your notice, yet they are very much a part of you, and they 
represent quite valid aspects, events, actions, emotions with which you are also 
involved in other layers of reality. 

You are as actively and vividly concerned in these realities as you are in the one in 
which your main attention is now focused. Now, as you are merely concerned with your 
physical body and physical self as a rule, you give your attention to the stream of 
consciousness that seems to deal with it. These other streams of consciousness, 



however, are connected with other self-forms that you do not perceive. The body, in 
other words, is simply one manifestation of what you are in one reality, but in these 
other realities you have other forms. 

"You" are not divorced from these other streams of consciousness in any basic way; 
only your focus of attention closes you off from them, and from the events in which they 
are involved. If you think of your stream of consciousness as transparent, however, 
then you can learn to look through and beneath it to others that lie in other beds of 
reality. You can also learn to rise above your present stream of consciousness and 
perceive others that run, for analogy's sake, parallel. The point is that you are only 
limited to the self you know if you think that you are, and if you do not realize that that 
self is far from your entire identity. 

Now often you tune into these other streams of consciousness without realizing that 
you have done so - for again, they are a part of the same river of your identity. All are 
therefore connected. 

Any creative work involves you in a cooperative process in which you learn to dip 
into these other streams of consciousness, and come up with a perception that has far 
more dimensions than one arising from the one narrow, usual stream of consciousness 
that you know. Great creativity is then multidimensional for this reason. Its origin is 
not from one reality, but from many, and it is tinged with the multiplicity of that origin. 

Great creativity always seems greater than its pure physical dimension and reality. 
By contrast with the so-called usual, it appears almost as an intrusion. It takes the 
breath away. Such creativity automatically reminds each man of his own 
multidimensional reality. The words "know thyself," therefore, mean far more than most 
people ever suppose. 

Now in moments of solitude you may become aware of some of these other streams of 
consciousness. You may at times for example, hear words, or see images that appear 
out of context with your own thoughts. According to your education, beliefs, and 
background you may interpret these in any number of ways. For that matter, they may 
originate from several sources. On many occasions, however, you have inadvertently 
tuned in on one of your other streams of consciousness, opened momentarily a channel 
to those other levels of reality in which other portions of you dwell. 

Some of these may involve the thoughts of what you would call a reincarnational self, 
focused in another period of history as you know it. You may instead, "pick up" an 
event in which a probable self is involved, according to your inclination, your psychic 
suppleness, your curiosity, your desire for knowledge. In other words, you may become 
aware of a far greater reality than you now know, use abilities that you do not realize 
you possess, know beyond all doubt that your own consciousness and identity is 
independent of the world in which you now focus your primary attention. If all of that 
were not true, I would not be writing this book and you would not be reading it. 

These other existences of yours go on quite merrily whether you are waking or 
sleeping, but while you are awake ordinarily you block them out. In the dream state you 
are much more aware of them, although there is a final process of dreaming that often 
masks intense psychological and psychic experience, and unfortunately what you usu- 



ally recall is this final dream version. 

In this final version the basic experience is converted as nearly as possible into 
physical terms. It is therefore distorted. This final touching-up process is not done by 
deeper layers of the self however, but is much more nearly a conscious process than 
you realize. 

One small point might explain what I mean here. If you do not want to remember a 
particular dream, you yourself censor the memory on levels quite close to 
consciousness. Often you can even catch yourself in the act of purposely dropping the 
memory of a dream. The touching-up process occurs almost at this same level, though 
not quite. 

Here the basic experience is hastily dressed up as much as possible in physical 
clothes. This is not because you want to understand the experience, but because you 
refuse to accept it as basically nonphysical. All dreams are not of this nature. Some 
dreams themselves do take place in psychic or mental areas connected with your daily 
activities, in which case no dressing-up process is necessary. But in the very deep 
reaches of sleep experience - those, incidentally, not yet touched upon by scientists in 
so-called dream laboratories - you are in communication with other portions of your 
own identity, and with the other realities in which they exist. 

In this state you also pursue works and endeavors that may or may not be connected 
with your interests as you know of them. You are learning, studying, playing; you are 
anything but asleep as you think of the term. You are highly active. You are involved in 
the underground work, in the real nitty-gritty of existence. 

Now let me emphasize here that you are simply not unconscious. It only seems that 
you are, because as a rule you remember none of this in the morning. To some extent, 
however, some people are aware of these activities, and there are also methods that will 
enable you to recall them to some degree. 

I do not want to minimize the importance of your state of consciousness; as, for 
example, you read this book. Presumably you are awake, but in many ways when you 
are awake, you are resting far more than you are in your so-called unconscious nightly 
state. Then to a larger extent you realize your own reality, and are free to use abilities 
that in the daytime you ignore or deny. 

At a very simple level, for example, your consciousness leaves your body often in the 
sleep state. You communicate with people in other levels of reality that you have known, 
but far beyond this, you creatively maintain and revitalize your physical image. You 
process daily experience, project it into what you think of as the future, choose from an 
infinity of probable events those you will make physical, and begin the mental and 
psychic processes that will bring them into the world of substance. 

At the same time, you make this information available to all these other portions of 
your identity, who dwell in entirely different realities, and you receive from them 
comparable information. You do not lose contact with your ordinary waking self. You 
simply do not focus upon it. You turn your attention away. In the daytime you simply 
reverse the process. If you were looking at your daily normal self from the other view- 
point, you see, using an analogy here, you might find that physically waking self as 



strange as you now find the sleeping self. The analogy will not hold however, simply 
because this sleeping self of yours is far more knowledgeable than the waking self of 
which you are so proud. 

The seeming division is not arbitrary, or forced upon you. It is simply caused by your 
present stage of development, and it does vary. Many people take excursions into other 
realities - swim, so to speak, through other streams of consciousness as a part of their 
normal waking lives. Sometimes strange fish pop up in those waters! 

Now I am obviously such a one in your terms, swimming up through other 
dimensions of reality and observing a dimension of existence that is yours rather than 
my own. There are, therefore, channels that exist between all these streams of 
consciousness, all these symbolic rivers of psychological and psychic experience, and 
there are journeys that can be made from my dimension as well as yours. 

Now initially Ruburt and Joseph and I were a part of the same entity, or overall 
identity, and so symbolically speaking, there are psychic currents that unite us. All of 
these merge into what has often been compared to as an ocean of consciousness, a well 
from which all actuality springs. Start with any one consciousness, and theoretically 
you will find all others. 

Now often the ego acts as a dam, to hold back other perceptions - not because it was 
meant to, or because it is in the nature of an ego to behave in such a fashion, or even 
because it is a main function of an ego, but simply because you have been taught that 
the purpose of an ego is restrictive rather than expanding. You actually imagine that 
the ego is a very weak portion of the self, that it must defend itself against other areas 
of the self that are far stronger and more persuasive and indeed more dangerous; and 
so you have trained it to wear blinders, and quite against its natural inclinations. 

The ego does want to understand and interpret physical reality, and to relate to it. It 
wants to help you survive within physical existence, but by putting blinders upon it, 
you hamper its perception and native flexibility. Then because it is inflexible you say 
that this is the natural function and characteristic of the ego. 

It cannot relate to a reality that you will not allow it to perceive. It can poorly help 
you to survive when you do not allow it to use its abilities to discover those true 
conditions in which it must manipulate. You put blinders upon it, and then say that it 
cannot see. 



CHAPTER 8 



SLEEP, DREAMS, AND CONSCIOUSNESS 

Persons vary in the amount of sleep they need, and no pill will ever allow them to 
dispense with sleep entirely, for too much work is done in that state. However, this 
could be done far more effectively with two, rather than one, sleep periods of lesser 
duration. 

Two periods of three hours apiece would be quite sufficient for most people, if the 
proper suggestions were given before sleep - suggestions that would insure the body's 
complete recuperation. In many cases ten hours sleep, for example, is actually 
disadvantageous, resulting in a sluggishness both of mind and body. In this case the 
spirit has simply been away from the body for too long a time, resulting in a loss of 
muscular flexibility. 

As many light snacks would actually be much better than three large meals a day, so 
short naps rather than such an extended period would also be more effective. There 
would be other benefits. The conscious self would recall more of its dream adventures 
as a matter of course, and gradually these would be added to the totality of experience 
as the ego thinks of it. 

As a result of more frequent, briefer sleep periods, there would also be higher peaks 
of conscious focus, and a more steady renewal of both physical and psychic activity. 
There would not be such a definite division between the various areas or levels of the 
self. A more economical use of energy would result, and also a more effective use of 
nutrients. Consciousness as you know it would also become more flexible and mobile. 

This would not lead to a blurring of consciousness or focus. Instead the greater 
flexibility would result in a perfection of conscious focus. The seeming great division 
between the waking and the sleeping self is largely a result of the division in function, 
the two being largely separated - a block of time being allotted to the one, and a larger 
block of time to the other. They are kept apart, then, because of your use of time. 

Initially, your conscious life followed the light of day. Now with artificial light this 
need not be the case. There are opportunities here, then, to be gained from your 
technology that you are not presently taking advantage of. To sleep all day and work all 
night is hardly the answer; it is simply the inversion of your present habits. But it 
would be far more effective and efficient to divide the twenty-four-hour period in a 



different way. 

There are many variations, in fact, that would be better than your present system. 
Ideally, sleeping five hours at a time, you gain the maximum benefit, and anything else 
over this time is not nearly as helpful. Those who require more sleep would then take, 
say, a two-hour nap. For others a four-hour block sleep session and two naps would be 
highly beneficial. With suggestion properly given, the body can recuperate in half the 
time now given to sleep. In any case it is much more bracing and efficient to have the 
physical body active rather than inactive for, say, eight to ten hours. 

You have trained your consciousness to follow certain patterns that are not 
necessarily natural for it, and these patterns increase the sense of alienation between 
the waking and dreaming self. To some extent you drug the body with suggestion, so 
that it believes it must sleep away a certain amount of hours in one block. Animals 
sleep when they are tired, and awaken in a much more natural fashion. 

You would retain a far greater memory of your subjective experiences, and your body 
would be healthier, if these sleeping patterns were changed. Six to eight hours of sleep 
in all would be sufficient with the nap patterns outlined. And even those who think they 
now need more sleep than this would find that they did not, if all the time was not 
spent in one block. The entire system, physical, mental, and psychic, would benefit. 

The divisions between the self would not be nearly as severe. Physical and mental 
work would be easier, and the body itself would gain steady periods of refreshment and 
rest. Now, as a rule, it must wait, regardless of its condition, at least for some sixteen 
hours. For other reasons having to do with the chemical reactions during the dream 
state, bodily health would be improved; and this particular schedule would also be of 
help in schizophrenia, and generally aid persons with problems of depression, or those 
with mental instability. 

Your sense of time would also be less rigorous and rigid. Creative abilities would be 
quickened, and the great problem of insomnia that exists for many people would be 
largely conquered - for what they fear is often the long period of time in which 
consciousness, as they think of it, seems to be extinguished. 

Small meals or snacks would then be taken upon rising. This method of eating and 
sleeping would greatly help various metabolic difficulties, and also aid in the 
development of spiritual and psychic ability. For many reasons, physical activity at 
night has a different effect upon the body than physical activity during the day, and 
ideally, both effects are necessary. 

At certain times during the night the negative ions in the air are much stronger, or 
numerous, than in the daytime, for example; and activity during this time, particularly 
a walk or outside activity, would be highly beneficial from a health standpoint. 

Now the period just before dawn often represents a crisis point for persons severely 
ill. Consciousness has been away from the body for too long a period, and such a 
returning consciousness then has difficulty dealing with the sick body mechanism. The 
practice in hospitals of giving drugs to patients so that they will sleep entirely 
throughout the night is detrimental for this reason. In many cases it is too great a 
strain on the part of the returning consciousness to take over again the ailing 



mechanism. 

Such medications also often prevent certain necessary dream cycle that can help the 
body recuperate, and the consciousness then becomes highly disoriented. Some of the 
divisions between different portions of the self, therefore, are not basically necessary 
but are the result of custom and convenience. 

In earlier periods of time, even though there were no electric lights for example, sleep 
was not long and continuous at night, for sleeping quarters were not as secure. The 
caveman, for example, while sleeping was on the alert for predators. The mysterious 
aspects of the natural night in outside surroundings kept him partially alert. He 
awakened often, and surveyed the nearby land and his own place of shelter. 

He did not sleep in long blocks as you do. His sleeping periods were instead for two 
or three hours, stretched through the nighttime from dusk to dawn, but alternated by 
periods of high wakefulness and alert activity. He also crept out to seek food when he 
hoped his predators were sleeping. 

This resulted in a mobility of consciousness that indeed insured his physical 
survival, and those intuitions that appeared to him in the dream state were 
remembered and taken advantage of in the waking state. 

Now, many diseases are simply caused by this division of yours and this long period 
of bodily inactivity, and this extended focus of attention in either waking or dreaming 
reality. Your normal consciousness can benefit by excursions and rest in those other 
fields of actuality that are entered when you sleep, and the so-called sleeping 
consciousness will also benefit by frequent excursions into the waking state. 

I bring up these matters here because such changes in habitual patterns would 
definitely result in greater understanding of the nature of the self. The inner dreaming 
portions of the personality seem strange to you not only because of a basic difference of 
focus, but because you clearly devote opposite portions of a twenty-four hour cycle to 
these areas of the self. 

You separate them as much as possible. In doing so you divide your intuitive, 
creative, and psychic abilities quite neatly from your physical, manipulative, objective 
abilities. It makes no difference how many hours of sleep you think you need. You 
would be much better off sleeping in several shorter periods, and you would actually 
then require less time. The largest sleep unit should be at night. But again, the 
efficiency of sleep is lessened and disadvantages set in after six to eight hours of phys- 
ical inactivity. 

The functions of hormones and chemicals, and of adrenal processes in particular, 
would function with far greater effectiveness with these alternating periods of activities 
as I have mentioned. The wear and tear upon the body would be minimized, while at the 
same time all regenerative powers would be used to the maximum. Both those with a 
high and low metabolism would benefit. 

The psychic centers would be activated more frequently, and the entire identity of the 
personality would be better strengthened and maintained. The resulting mobility and 
flexibility of consciousness would cause an added dividend in increased conscious 
concentration, and fatigue levels would always remain below danger points. A greater 



equalization, both physical and mental, would result. 

Now such schedules could be adopted quite easily. Those who work the American 
working hours, for example, could sleep between four to six hours an evening, 
according to individual variations, and nap after supper. I want to make it plain, 
however, that anything over a six- to eight hour continuous sleeping period works 
against you, and a ten- hour period for example can be quite disadvantageous. On 
awakening often then you do not feel rested, but drained of energy. You have not been 
minding the store. 

If you do not understand that in periods of sleep your consciousness actual does 
leave your body, then what I have said will be meaningless. Now your consciousness 
does return at times, to check upon the physical mechanisms, and the simple 
consciousness of atom and cell the body consciousness - is always with the body, so it 
is not vacant. But the largely creative portions of the self do leave the body, and for 
large periods of time when you sleep. 

Some cases of strong neurotic behavior result from your present sleeping habits. 
Sleepwalking to some degree is also connected here. Consciousness wants to return to 
the body, but it has been hypnotized into the idea that the body must not awaken. 
Excess nervous energy takes over, and rouses the muscles to activity, because the body 
knows it has been inactive for too long and otherwise severe muscular cramps would 
result. 

The same applies to your eating habits. By turn you overstuff and then starve the 
tissues. This has definite effects upon the nature of your consciousness, your creativity, 
your degree of concentration. Along these lines, for example, you do literally starve your 
bodies at night, and add to the aging of your bodies by denying them food throughout 
those long hours. All of this reflects upon the strength and nature of your con- 
sciousness. 

Your food should be divided within the twenty-four hour period, and not just during 
the times of wakefulness - that is, if the sleep patterns were changed as I suggest, you 
would also be eating during some night hours. You would eat far less at any given 
"mealtime," however. Small amounts of food much more frequently taken would be 
much more beneficial than your present practice in physical, mental, and psychic 
terms. 

Changing the sleep patterns would automatically change the eating patterns. You 
would find you were a much more united identity. You would become aware of your 
clairvoyant and telepathic abilities, for example, to a far greater degree, and you would 
not feel the deep separation that you now feel between the dreaming and waking self. To 
a large degree this sense of alienation would vanish. 

Your enjoyment of nature would also increase, for as a rule you are largely 
unacquainted with the nighttime. You could take much better advantage of the 
intuitional knowledge that occurs in the dream state, and the cycle of your moods 
would not swing so definitely as it often does. You would feel much safer and more 
secure in all areas of existence. 

The problems of senility would also be reduced, for stimuli would not be minimized 



for so long a time. And consciousness, with a greater flexibility, would know more of its 
own sense of joy. 

It is well known that fluctuations of consciousness and alertness exist in the sleep 
state. Some periods of dream activity do indeed supersede those of some waking states. 
But there are also fluctuations in normal waking consciousness, rhythms of intense 
activity followed by a much less active period of consciousness. 

Some waking states, of course, come very close to sleep states. These blend one into 
the other so that the rhythm often goes unnoticed. These gradations of consciousness 
are accompanied by changes in the physical organism. In the more sluggish periods of 
waking consciousness there is a lack of concentration, a cutting off of stimuli to varying 
degrees, an increase in accidents, and generally a lower body tone. 

Because of your habits of an extended sleep period, followed by an extended waking 
period, you do not take advantage of these rhythms of consciousness. The high peaks 
are to some extent smothered, or even go unnoticed. The sharp contrasts and the high 
efficiency of the natural waking consciousness is barely utilized. 

Now I am giving all of this material here because it will help you understand and use 
your present abilities. You are asking too much of normal waking consciousness, 
smoothing out the valleys and peaks of its activity, demanding in some cases that it go 
full blast ahead when it is actually at a minimal period, denying yourself the great 
mobility of consciousness that is possible. 

The suggestions given earlier in this chapter, concerning sleeping habits, will result 
in a natural use of these rhythms. The peaks will be experienced more frequently. 
Concentration will be increased, problems seen more clearly, and learning capacities 
better utilized. 

This extended period, given to waking consciousness without rest periods, builds up 
chemicals in the blood that are discharged in sleep. But in the meantime they make the 
body sluggish and retard conscious concentration. The long sleep period to which you 
are accustomed then does become necessary. A vicious circle then is formed. This 
forces overstimulations during the night, increasing the body's work, making it perform 
continuously over an extended time physical purifications that ideally would be taken 
care of in briefer periods of rest. The ego feels threatened by the extended "leave of 
absence" it must take, becomes wary of sleep, and sets up barriers against the dream 
state. Many of these are highly artificial. 

A seeming duality is the result and a mistrust on one part of the self toward the 
other. Much creative material of quite practical value is lost in the process. The 
procedures mentioned would allow much greater access to such information, and the 
waking self would be more refreshed. The symbolism in dreams would appear with 
greater clarity, not, for example, be lost through the many hours you now give 

to sleep. 

Muscular strength would benefit. The blood would be cleansed more effectively than 
when the body lies prone for such a time. Most of all, there would be far - if you will 
excuse me - better communication between the subjective layers of the self, an 
increased sense of security, and, particularly with children, an earlier kindling of 



creative abilities. 

A clear, uncluttered, bright, and powerful consciousness needs frequent rest periods 
if its efficiency is to be maintained, and if it is to correctly interpret reality. Otherwise it 
distorts what is perceived. 

Rest or sleep cures - very extended sleep periods - have been helpful for therapy in 
some cases, not because extended sleep is in itself beneficial, but because so many 
toxins had built up that such extended periods were required. Learning processes are 
definitely hampered through your present habits, for there are certain periods when 
consciousness is attuned to learning, and yet you try to force learning during 
unrecognized minimal periods. Creative and psychic abilities are thrust into the 
background simply because of this artificial division. Dualities result that affect all of 
your activities. 

In some cases you literally force yourselves to sleep when your consciousness could 
be at one of its maximum points. This is, incidentally, in the predawn period. In certain 
afternoon hours consciousness is lowered, and needs refreshment that is instead 
denied. 

If the stages of waking consciousness were examined as sleep stages are presently 
being examined, for example, you would find a much greater range of activity than is 
suspected. Certain transition stages are completely ignored. In many ways it can be 
said that consciousness does indeed flicker, and varies in intensities. It is not like a 
steady beam of light, for instance. 

Consciousness has many characteristics, some of course known to you. Many of the 
characteristics of consciousness, however, are not so apparent, since presently you 
largely use your own consciousness in such a way that its perceptions appear in quite 
other than "natural" guises. You are aware of your own consciousness, in other words, 
through the medium of your own physical mechanism. You are not nearly as aware of 
your own consciousness when it is not operating primarily through the mediumship of 
the body, as it does in out-of-body states and some dissociated conditions. 

The characteristics of consciousness are the same whether you are in a body or 
outside of one. The peaks and valleys of consciousness that I mentioned exist to some 
degree in all consciousness despite the form adopted after death. The nature of your 
consciousness is no different basically than it is now, though you may not be aware of 
many of its characteristics. 

Now your consciousness is telepathic and clairvoyant, for example, even though you 
may not realize it. In sleep when you often presume yourself to be unconscious you may 
be far more conscious than you are now, but simply using abilities of consciousness 
that you do not accept as real or valid in waking life. You therefore shut them out of 
your conscious experience. Consciousness, yours and mine, is quite independent of 
both time and space. And after death you are simply aware of the greater powers of 
consciousness that exist within you all the time. 

Since they do, of course, you can discover them now and learn to use them. This will 
directly assist you in after-death experience. You will not be nearly so startled by the 
nature of your own reactions if you understand beforehand for example that your 



consciousness not only is not imprisoned by your physical body, but can create other 
portions at will. Those who "overidentify" their consciousness with their body can suffer 
self-created torment for no reason, lingering about the body. Indeed, quite the forlorn 
soul, thinking it has no other place to go. 

You are, as I said earlier, a spirit now; and that spirit has a consciousness. The 
consciousness belongs to the spirit then, but the two are not the same. The spirit may 
turn its consciousness off and on. By its nature consciousness may flicker and 
fluctuate, but the spirit does not. 

I do not particularly like the word "spirit" because of several implications attached to 
it, but it suits our purposes in that the word does imply an independence from physical 
form. 

Consciousness does not refresh itself in sleep. It is merely turned in another 
direction. Consciousness does not sleep then in those terms and while it may be turned 
off it is not like a light. 

Turning it off does not extinguish it in the way that a light disappears when a switch 
is turned. Following the analogy, if consciousness were like a light that belonged to you, 
even when you switched it off, there would be a sort of twilight, but not darkness. 

The spirit, therefore, is never in a state of nothingness, with its consciousness 
extinguished. It is very important therefore that such be realized. 

Earlier I said that you are only familiar with those characteristics of your own 
consciousness that you use through the mediumship of the body. You rely upon the 
body to express the perceptions of your consciousness. You tend, again, to identify the 
expression of your consciousness with the body. 

Yet consciousness can be allowed to retreat, and to some degree, begin to cut off its 
physical expression. You would not be aware consciously of this permission, simply 
because this kind of demonstration could not be held if the normal waking 
consciousness knew. It would automatically be frightened. As I spoke about the 
dimming of consciousness, Joseph then experienced it. 

This can be an exercise, actually, in the manipulation of consciousness. Close to 
death, this same sort of thing happens in varying degrees when the consciousness 
realizes that it can no longer express itself through the mediumship of the body. If the 
dying person overidentifies with the body then he can easily panic, thinking that all 
expression is therefore cut off, and for that matter that his consciousness is about to be 
extinguished. 

Such a belief in extinction, such a certainty that identity is about to be blotted out in 
the next moment, is a severe psychological experience, that in itself can bring about 
unfortunate reactions. What happens instead is that you find consciousness quite 
intact, and its expression far less limited than it was before. 

We will be dealing now, after what I hope is suitable background material, with some 
chapters on the nature of existence after physical death, at the point of death, and 
involving the final physical death at the end of the reincarnational cycle. It is important 
that you understand something about the nature and behavior of your own con- 
sciousness before we begin. 



CHAPTER 9 



THE "DEATH" EXPERIENCE 
SESSION 535, JUNE 17,1970, 

What happens at the point of death? The question is much more easily asked than 
answered. Basically there is not any particular point of death in those terms, even in 
the case of a sudden accident. I will attempt to give you a practical answer to what you 
think of as this practical question, however. What the question really means to most 
people is this: What will happen when I am not alive in physical terms any longer? What 
will I feel? Will I still be myself? Will the emotions that propelled me in life continue to 
do so? Is there a heaven or a hell? Will I be greeted by gods or demons, enemies, or 
beloved ones? Most of all the question means: When I am dead, will I still be who I am 
now, and will I remember those who are dear to me now? 

I will answer the questions in those terms also, then; but before I do so, there are 
several seemingly impractical considerations concerning the nature of life and death, 
with which we must deal. 

First of all, let us consider the fact just mentioned. There is no separate, indivisible, 
specific point of death. Life is a state of becoming, and death is a part of this process of 
becoming. You are alive now, a consciousness knowing itself, sparkling with cognition 
amid a debris of dead and dying cells; alive while the atoms and molecules of your body 
die and are reborn. You are alive, therefore, in the midst of small deaths; portions of 
your own image crumble away moment by moment and are replaced, and you scarcely 
give the matter a thought. So you are to some extent now alive in the midst of the death 
of yourself - alive despite, and yet because of, the multitudinous deaths and rebirths 
that occur within your body in physical terms. 

If the cells did not die and were not replenished, the physical image would not 
continue to exist, so now in the present, as you know it, your consciousness flickers 
about your ever-changing corporeal image. 

In many ways you can compare your consciousness as you know it now to a firefly, 
for while it seems to you that your consciousness is continuous, this is not so. It also 
flickers off and on, though as we mentioned earlier, it is never completely extinguished. 
Its focus is not nearly as constant as you suppose, however. So as you are alive in the 
midst of your own multitudinous small deaths, so though you do not realize it, you are 
often "dead," even amid the sparkling life of your own consciousness. 

I am using your own terms here. By "dead," therefore, I mean completely unfocused 
in physical reality. Now your consciousness, quite simply, is not physically alive, 
physically oriented, for exactly the same amount of time as it is physically alive and 
oriented. This may sound confusing, but hopefully we shall make it clearer. There are 
pulsations of consciousness, though again you may not be aware of them. 

Consider this analogy. For one instant your consciousness is "alive," focused in 
physical reality. Now for the next instant it is focused somewhere else entirely, in a 



different system of reality. It is unalive, or "dead" to your way of thinking. The next 
instant it is "alive" again, focused in your reality, but you are not aware of the 
intervening instant of unaliveness. Your sense of continuity therefore is built up entirely 
on every other pulsation of consciousness. 

Remember this is an analogy, so that the word "instant" should not be taken too 
literally. There is, then, what we can call an underside of consciousness. Now, in the 
same way, atoms and molecules exist so that they are "dead," or inactive within your 
system, then alive or active, but you cannot perceive the instant in which they do not 
exist. Since your bodies and your entire physical universe are composed of atoms and 
molecules, then I am telling you that the entire structure exists in the same manner. It 
flickers off and on, in other words, and in a certain rhythm, as, say, the rhythm of 
breath. 

There are overall rhythms, and within them an infinity of individual variations - 
almost like cosmic metabolism. In these terms, what you call death is simply the 
insertion of a longer duration of that pulsation of which you are not aware, a long pause 
in that other dimension, so to speak. 

The death, say, of physical tissue, is merely a part of the process of life as you know 
it in your system, a part of the process of becoming. And from those tissues, as you 
know, new life will spring. 

Consciousness - human consciousness - is not dependent upon the tissues, and yet 
there is no physical matter that is not brought into being by some portion of 
consciousness. For example, when your individual consciousness has left the body in a 
way that I will shortly explain, then the simple consciousnesses of atoms and molecules 
remain, and are not annihilated. 

In your present situation you arbitrarily consider yourselves to be dependent upon 
one given physical image: You identify yourself with your body. 

As mentioned earlier, all through your lifetime, portions of that body die, and the 
body that you have now does not contain one particle of physical matter that "it" had, 
say ten years ago. Your body is completely different now, then, than it was ten years 
ago. The body that you had ten years ago, my dear readers, is dead. Yet obviously you 
do not feel that you are dead, and you are quite able to read this book with the eyes 
that are composed of completely new matter. The pupils, the "identical" pupils that you 
have now, did not exist ten years ago, and yet there seems to be no great gap in your 
vision. 

This process, you see, continues so smoothly that you are not aware of it. The pulses 
mentioned earlier are so short in duration that your consciousness skips over them 
merrily, yet your physical perception cannot seem to bridge the gap when the longer 
rhythm of pulsation occurs. And so this is the time that you perceive as death. What 
you want to know, therefore, is what happens when your consciousness is directed 
away from physical reality, and when momentarily it seems to have no image to wear. 

Quite practically speaking, there is no one answer, for each of you is an individual. 
Generally speaking, of course, there is an answer that will serve to cover main issues of 
this experience, but the kinds of deaths have much to do with the experience that 



consciousness undergoes. Also involved is the development of the consciousness itself, 
and its overall characteristic method of handling experience. 

The ideas that you have involving the nature of reality will strongly color your 
experiences, for you will interpret them in the light of your beliefs, even as now you 
interpret daily life according to your ideas of what is possible or not possible. Your 
consciousness may withdraw from your body slowly or quickly, according to many 
variables. 

In many cases of senility, for example, the strongly organized portions of personality 
have already left the body, and are meeting the new circumstances. The fear of death 
itself can cause such a psychological panic that out of a sense of self-preservation and 
defense you lower your consciousness so that you are in a state of coma, and you may 
take some time to recover. 

A belief in hell fires can cause you to hallucinate Hades' conditions. A belief in a 
stereotyped heaven can result in a hallucination of heavenly conditions. You always 
form your own reality according to your ideas and expectations. This is the nature of 
consciousness in whatever reality it finds itself. Such hallucinations, I assure you, are 
temporary. 

Consciousness must use its abilities. The boredom and stagnation of a stereotyped 
heaven will not for long content the striving consciousness. There are teachers to 
explain the conditions and circumstances. You are not left alone, therefore, lost in 
mazes of hallucination. You may or may not realize immediately that you are dead in 
physical terms. 

You will find yourself in another form, an image that will appear physical to you to a 
large degree, as long as you do not try to manipulate within the physical system with it. 
Then the differences between it and the physical body will become obvious. 

If you firmly believe that your consciousness is a product of your physical body, then 
you may attempt to cling to it. There is an order of personalities, an honorary guard, so 
to speak, who are ever ready to lend assistance and aid, however. 

Now this honorary guard is made up of people in your terms both living and dead. 
Those who are living in your system of reality perform these activities in an "out-of- 
body" experience while the physical body sleeps. They are familiar with the projection of 
consciousness, with the sensations involved, and they help orient those who will not be 
returning to the physical body. 

These people are particularly helpful because they are still involved with physical 
reality, and have a more immediate understanding of the feelings and emotions involved 
at your end. Such persons may or may not have a memory of their nightly activities. 
Experiences with projection of consciousness and knowledge of the mobility of con- 
sciousness, are therefore very helpful as preparations for death. You can experience the 
after-death environment beforehand, so to speak, and learn the conditions that will be 
encountered. 

This is not, incidentally, necessarily any kind of somber endeavor, nor are the after- 
death environments somber at all. To the contrary, they are generally far more intense 
and joyful than the reality you now know. 



You will simply be learning to operate in a new environment in which different laws 
apply, and the laws are far less limiting than the physical ones with which you now 
operate. In other words, you must learn to understand and use new freedoms. 

Even these experiences will vary, however, and even this state is a state of becoming, 
for many will continue into other physical lives. Some will exist and develop their 
abilities in different systems of reality altogether, and so for a time will remain in this 
"intermediary" state. 

For those of you who are lazy I can offer no hope: Death will not bring you an eternal 
resting place. You may rest, if this is your wish, for a while. Not only must you use your 
abilities after death, however, but you must face up to yourself for those that you did 
not use during your previous existence. 

Those of you who had faith in life after death will find it much easier to accustom 
yourself to the new conditions. Those of you who do not have such faith may gain it in a 
different way, by following through in the exercises I will give you later in this book; for 
these will enable you to extend your perceptions to these other layers of reality if you 
are persistent, expectant, and determined. 

Now consciousness as you know it is used to these brief gaps of physical 
nonexistence mentioned earlier. Longer gaps disorient it to varying degrees, but these 
are not unusual. When the physical body sleeps, consciousness often leaves the 
physical system for fairly long periods, in your terms. But because the consciousness is 
not in the normally physically awake state, it is not aware of these gaps and is relatively 
unconcerned. 

If consciousness vacated the body for the same amount of time from a normally 
physically awake state, it would consider itself dead, for it could not rationalize the gap 
of dimension and experience. Therefore in the sleep state, each of you have undergone - 
to some degree - the same kind of absence of consciousness from physical reality that 
you experience during death. 

In these cases, you return to the body, but you have passed over the threshold into 
these other existences many many times, so it will not be as unfamiliar to you as you 
may now suppose. Dream-recall experiments and other mental disciplines to be 
mentioned later will make these points quite clear to all of you who embark upon the 
suggested exercises. 

Now, you may or may not be greeted by friends or relatives immediately following 
death. This is a personal matter, as always. Overall, you may be far more interested in 
people that you have known in past lives than those close to you in the present one, for 
example. 

Your true feeling toward relatives who are also dead will be known to you and to 
them. There is no hypocrisy. You do not pretend to love a parent who did little to earn 
your respect or love. Telepathy operates without distortion in this after-death period, so 
you must deal with the true relationships that exist between yourself and all relatives 
and friends who await you. 

You may find that someone you considered merely an enemy actually deserved your 
love and respect, for example, and you will then treat him accordingly. Your own 



motives will be crystal clear. You will react to this clearness, however, in your own way. 
You will not be automatically wise if you were not so before, but neither will there be a 
way to hide from your own feelings, emotions, or motives. Whether or not you accept 
inferior motives in yourself or learn from them is still up to you. The opportunities for 
growth and development are very rich, however, and the learning methods at your 
disposal very effective. 

You examine the fabric of the existence you have left, and you learn to understand 
how your experiences were the result of your own thoughts and emotions and how 
these affected others. Until this examination is through, you are not yet aware of the 
larger portions of your own identity. When you realize the significance and meaning of 
the life you have just left, then you are ready for conscious knowledge of your other 
existences. 

You become aware, then, of an expanded awareness. What you are begins to include 
what you have been in other lives, and you begin to make plans for your next physical 
existence, if you decide upon one. You can instead enter another level of reality, and 
then return to a physical existence if you choose. 

Your consciousness, as you think of it, may of course leave your body entirely before 
physical death. (As mentioned earlier, there is no precise point of death, but I am 
speaking as if there is for the sake of your convenience.) 

Your consciousness leaves the physical organism in various ways, according to the 
conditions. In some cases the organism itself is still able to function to some degree, 
although without the leadership or organization that existed previously. The simple 
consciousness of atoms, cells, and organs continues to exist, after the main conscious- 
ness has left, for some time. 

There may or may not be disorientation on your part, according to your beliefs and 
development. Now I do not necessarily mean intellectual development. The intellect 
should go hand in hand with the emotions and intuitions, but if it pulls against these 
too strongly, difficulties can arise when the newly freed consciousness seizes upon its 
ideas about reality after death, rather than facing the particular reality in which it finds 
itself. It can deny feeling, in other words, and even attempt to argue itself out of its 
present independence from the body. 

Again, as mentioned earlier, an individual can be so certain that death is the end of 
all, that oblivion, though temporary, results. In many cases, immediately on leaving the 
body there is, of course, amazement and a recognition of the situation. The body itself 
may be viewed, for example, and many funerals have a guest of honor amidst the com- 
pany - and no one gazes into the face of the corpse with as much curiosity and wonder. 

At this point many variations in behavior emerge, each the result of individual 
background, knowledge, and habit. The surroundings in Which the dead find 
themselves will often vary. Vivid hallucinations may form experience quite as real as 
any in mortal life. Now, I have told you that thoughts and emotions form physical 
reality, and they form after-death experience. This does not mean that the experiences 
are not valid, any more than it means that physical life is not valid. 

Certain images have been used to symbolize such a transition from one existence to 



another, and many of these are extremely valuable in that they provide a framework 
with understandable references. The crossing of the River Styx is such a one. The dying 
expected certain procedures to occur in a more or less orderly fashion. The maps were 
known beforehand. At death, the consciousness hallucinated the river vividly. Relatives 
and friends already dead entered into the ritual, which was a profound ceremony also 
on their parts. The river was as real as any that you know, as treacherous to a traveler 
alone without proper knowledge. Guides were always at the river to help such travelers 
across. 

It does not do to say that such a river is illusion. The symbol is reality, you see. The 
way was planned. Now, that particular map is no longer generally in use. The living do 
not know how to read it. Christianity has believed in a heaven and a hell, a purgatory, 
and reckoning; and so, at death, to those who so believe in these symbols, another 
ceremony is enacted, and the guides take on the guises of those beloved figures of 
Christian saints and heroes. 

Then with this as framework, and in terms that they can understand, such 
individuals are told the true situation. Mass religious movements have for centuries 
fulfilled that purpose, in giving man some plan to be followed. It little mattered that 
later the plan was seen as a child's primer, a book of instructions complete with colorful 
tales, for the main purpose was served and there was little disorientation. 

In periods where no such mass ideas are held, there is more disorientation, and 
when life after death is completely denied, the problem is somewhat magnified. Many, of 
course, are overjoyed to find themselves still conscious. Others have to learn all over 
again about certain laws of behavior, for they do not realize the creative potency of their 
thoughts or emotions. 

Such an individual may find himself in ten different environments within the flicker 
of an eyelash, for example, with no idea of the reason behind the situation. He will see 
no continuity at all, and feel himself flung without rhyme or reason from one experience 
to another, never realizing that his own thoughts are propelling him quite literally. 

I am speaking now of the events immediately following death, for there are other 
stages. Guides will helpfully become a part of your hallucinations, in order to help you 
out of them, but they must first of all get your trust. 

At one time - in your terms - I myself acted as such a guide; as in a sleep state 
Ruburt now follows the same road. The situation is rather tricky from the guide's 
viewpoint, for psychologically utmost discretion must be used. One man's Moses, as I 
discovered, may not be another man's Moses. I have served as a rather creditable Moses 
on several occasions - and once, though this is hard to believe, to an Arab. 

The Arab was a very interesting character, by the way, and to illustrate some of the 
difficulties involved, I will tell you about him. He hated the Jews, but somehow he was 
obsessed with the idea that Moses was more powerful than Allah, and for years this was 
the secret sin upon his conscience. He spent some time in Constantinople at the time of 
the Crusades. He was captured, and ended up with a group of Turks, all to be executed 
by the Christians, in this case very horribly so. They forced his mouth open and stuffed 
it with burning coals, as a starter. He cried to Allah, and then in greater desperation to 



Moses, and as his consciousness left his body, Moses was there. 

He believed in Moses more than he did Allah, and I did not know until the last 
moment which form I was to assume. He was a very likable chap, and under the 
circumstances I did not mind when he seemed to expect a battle for his soul. Moses and 
Allah were to fight for him. He could not rid himself of the idea of force, though he had 
died by force, and nothing could persuade him to accept any kind of peace or 
contentment, or any rest, until some kind of battle was wrought. 

A friend and I, with some others, staged the ceremony, and from apposite clouds in 
the sky Allah and I shouted out our claims upon his soul - while he, poor man, cowered 
on the ground between us. Now while I tell this story humorously, you must 
understand that the man's belief brought it about, and so to set him free, we worked it 
through. 

I called upon Jehovah, but to no avail, because our Arab did not know of Jehovah - 
only of Moses - and it was in Moses he put his faith. Allah drew a cosmic sword and I 
set it afire so that he dropped it. It fell o the ground and set the land aflame. Our Arab 
cried out again. He Saw leagues of followers behind Allah, and so leagues of followers 
appeared behind me. Our friend was convinced that one of the three of us must be 
destroyed, and he feared mightily that he would be the victim. 

Finally the opposing clouds in which we appeared came closer. In , my hand I held a 
tablet that said: "Thou shalt not kill." Allah held a sword. As we came closer we 
exchanged these items, and our followers merged. We came together, forming the image 
of a s-u-n, and we said: "We are one." 

The two diametrically opposed ideas had to merge or the man would have had no 
peace, and only when these opposites were united could we begin to explain his 
situation. 

To be such a guide requires great discipline and training. 

Before the event just mentioned, for example, I had spent many lifetimes acting as a 
guide under the tutorship of another in my daily sleep states. 

It is possible for example to lose yourself momentarily in the hallucinations that are 
being formed, and in such cases another teacher must bail you out. Delicate probing of 
the psychological processes is necessary, and the variety of hallucinations in which you 
may become involved is endless. You may, for example, take the form of an individual's 
dearly beloved dead pet. 

All of these hallucinatory activities take place usually some short time immediately 
following death. Some individuals are fully aware of their circumstances, however, 
because of previous training and development, and they are ready after a rest, if they 
desire to progress to other stages. 

They may, for example, become aware of their own reincarnational selves, 
recognizing quite readily personalities they knew in other lives, if those personalities are 
not otherwise engaged. They may deliberately now hallucinate, or they may "relive" 
certain portions of past lives if they choose. Then there is a period of self-examination, a 
rendering of accounts, so to speak, in which they are able to view their entire per- 
formance, their abilities and weak points and to decide whether or not they will return 



to physical existence. 

Any given individual may experience any of these stages, you see; except for the self- 
examination, many may be sidestepped entirely. Since the emotions are so important, it 
is of great benefit if friends are waiting for you. In many instances, however, these 
friends have progressed to other stages of activity, and often a guide will take the guise 
of a friend for a while, so that you will feel more confident. 

Of course, it is only because most people believe that you cannot leave your body 
that you do not consciously have out-of-body experiences with any frequency, generally 
speaking, in your lifetimes. Such experiences would acquaint you far better than words 
with some understanding of the conditions that will be encountered. 

Remember that in one way, your physical existence is the result of mass 
hallucination. Vast gulfs exist between one man's reality and another's. After death, 
experience has as much organization, highly intricate and involved, as you know now. 
You have your private hallucinations now, only you do not realize what they are. Such 
hallucinations as I have been speaking of, intense symbolistic encounters, can also 
occur in your sleep states, when the personality is at a time of great change, or when 
opposing ideas must be unified, or if one must give Way to another. These are highly 
charged, significant psychological and psychic events, whether they happen before or 
after death. 

Occurring in the dream state, they can change the course of a civilization. After 
death, an individual may visualize his life as an animal with which he must come to 
terms, and such a battle or encounter has far-reaching consequences, for the man 
must come to terms with all portions of himself. In this case, whether the hallucination 
ends with him riding the animal, making friends with it, domesticating it, killing it or 
being killed by it, each alternative is carefully weighed, and the results will have much 
to do with his future development. 

This "life-symbolization" may be adopted by those who gave little thought to self- 
examination during their lifetime. It is a part of the self examination process, therefore, 
in which an individual forms his life into an image and then deals with it. Such a 
method is not used by all. Sometimes a series of such episodes are necessary... . 

One of Ruburt's students wondered whether or not there was any kind of 
organization in the immediate after-death experiences. Since this is a question that will 
come into many minds, I will deal with it here. 

First of all, it should be obvious from what I have said so far that there is no one 
after-death reality, but [that] each experience is different. Generally speaking, however, 
there are dimensions into which these individual experiences will fall. For example, 
there is an initial stage for those who are still focused strongly in physical reality, and 
for those who need a period of recuperation and rest. On this level there will be 
hospitals and rest homes. The patients do not yet realize that there is nothing wrong 
with them at all. 

In some cases, the idea of illness is so strong that they have built their earthly years 
about this psychological center. They project ill conditions upon the new body as they 
did upon the old one. They are given various kinds of treatment of a psychic nature, 



and told that the condition of that body is being brought about by the nature of their 
own beliefs. 

Now, many individuals do not need to pass through this particular period. It goes 
without saying that the hospitals and training centers are not physical in your terms. 
They are often, in fact, maintained en masse by the guides who carry out the necessary 
plans. Now you may call this mass hallucination if you will. The fact is that to those 
encountering that reality, the events are quite real. 

There are also training centers. In these the nature of reality is explained in 
accordance with an individual's ability to understand and perceive it. The familiar 
parables, for some, will still be used at least initially, and then these individuals will be 
gradually weaned away from them. In these centers there are certain classes in which 
instruction is given for the benefit of those who chose to return to the physical en- 
vironment. 

They are taught, in other words, the methods that allow them to translate emotion 
and thought into physical actuality. There is no time lag, as there must be in the three- 
dimensional system, between the initiation of such thoughts and their materialization. 

All of this occurs more or less at one level, though you must understand that I am 
simplifying the issues here to some extent. For example, some individuals do not 
undergo any such periods, but because of development and progress during their past 
lives, they are ready to begin more ambitious programs. 

Now I have spoken of such development earlier. Some of my readers, not being 
perhaps aware of any psychic ability of their own, might think then that they are in for 
a long and protracted period of afterdeath training. Let me hasten to tell you that all 
such ability is not necessarily conscious, and that much of it takes place during the 
sleep state when you are simply not aware of it. 

You may after death utterly refuse to believe that you are dead, and continue to 
focus your emotional energy toward those you have known in life. 

If you have been obsessed with a particular project, for example, you may try to 
complete it. There are always guides to help you understand your situation, but you 
may be so engrossed that you pay them no heed. 

I will cover the subject of ghosts separately, rather than in this chapter. Suffice it to 
say that large fields of emotional focus toward physical reality can hold you back from 
further development. 

When consciousness leaves the body and is away for some time then the connection 
is, of course, broken. In out-of-body states the connection still holds. Now it is possible 
for an individual who has died to completely misinterpret the experience and attempt to 
reenter the corpse. This can happen when the personality identified himself almost 
exclusively with the physical image. 

It is not common. But nevertheless, under various circumstances, such individuals 
will attempt to reactivate the physical mechanism, becoming more panicstricken when 
they discover the body's condition. Some, for example, have wept over the corpse long 
after the mourners have left, not realizing that they themselves are completely whole - 
where, for example, the body may have been ill or the organs beyond repair. 



They are like a dog worrying a bone. Those who have not identified their 
consciousness with the body completely, find it much easier to leave it. Those who have 
hated the body find, strangely enough, that immediately after death they are quite 
drawn to it. 

All of these circumstances then may or may not occur according to the individual 
involved. However, after leaving the physical body, you will immediately find yourself in 
another. This is the same kind of form in which you travel in out-of-body projections, 
and again let me remind my readers that each of them leaves the body for some time 
each night during sleep. 

This form will seem physical. It will not be seen by those still in the physical body 
however, generally speaking. It can do anything that you do now in your dreams. 
Therefore it flies, goes through solid objects, and is moved directly by your will, taking 
you, say, from one location to another as you may think of these locations. 

If you wonder what Aunt Sally is doing in, say, Poughkeepsie, New York, then you 
will find yourself there. However, you cannot as a rule manipulate physical objects. You 
cannot pick up a lamp or throw a dish. This body is yours instantly, but it is not the 
only form that you will have. For that matter, this image is not a new one. It is 
interwound with your physical body now, but you do not perceive it. Following death, it 
will be the only body you are aware of for some time. 

Much later and on many levels you will finally learn to take many forms, as you 
choose, consciously. In one manner of speaking you do this now, you see, translating 
your psychological experience your thoughts and emotions - quite literally but 
unconsciously into physical objects. You may find that when you imagine yourself as a 
child after death - that you suddenly have the form of the child that you were. For a 
certain period of time, therefore, you can manipulate this 
form so that it takes any appearance that it had when it was connected with your 
physical form in the immediately previous physical life. You may die at eighty and after 
death think of the youth and vitality that you had at twenty and find then that your 
form changes to correspond with this inner image. 

Most individuals after death choose a more mature image that usually corresponds 
to the peak physical abilities, regardless of the age when the physical peak was reached. 
Others choose instead to take the form they had at the particular point when the 
greatest mental or emotional heights were achieved, regardless of the beauty or age that 
characterized the form. 

You will feel comfortable with the form that you choose, therefore, and you will 
usually use it when you want to communicate with others you have known; though for 
such communications with the living, you may instead adopt the form you had when 
you were known to the individual you want to contact. 

These after-death environments do not exist necessarily on other planets. They do 
not take up space, so the question, "Where does all this happen?" is meaningless in 
basic terms. 

It is the result of your own misinterpretations of the nature of reality. There is no one 
place therefore, no specific location. These environments exist unperceived by you amid 



the physical world that you know. Your perceptive mechanisms simply do not allow you 
to tune in to their ranges. You react to a highly specific but limited field. As I mentioned 
earlier, other realities coexist with your own at death, for example. You simply divest 
yourself of physical paraphernalia, tune into different fields, and react to other sets of 
assumptions. 

From this other viewpoint, you can to some extent perceive physical reality. However, 
there are energy fields that do separate them. Your entire concept of space is so 
distorted that any true explanation is highly difficult. Give us a moment. 

As your perceptive mechanisms insist that objects are solid, for example, so they 
insist that such a thing as space exists. Now what your senses tell you about the nature 
of matter is entirely erroneous, and what they tell you about space is equally wrong - 
wrong in terms of basic reality, but quite in keeping of course with three-dimensional 
concepts. In out-of-body experiences from the living state, many of the problems are 
encountered, in terms of space, that will be met after death. And in such episodes, 
therefore, the true nature of time and space becomes more apparent. After death it does 
not take time to go through space, for example. Space does not exist in terms of 
distance. This is illusion. There are barriers, but they are mental or psychic barriers. 
For example, there are intensities of experience that are interpreted in your reality as 
distance in miles. 

After death you may find yourself in a training center. Now theoretically, this center 
could be in the middle of your present living room, in physical space, but the distance 
between you and the members of your family still living - sitting perhaps, thinking of 
you or reading a paper - would have nothing to do with space as you know it. You 
would be more separated from them than if you were, say, on the moon. You could 
perhaps change your own focus of attention away from the center, and theoretically see 
the room and its inhabitants; and yet still this distance that has nothing to do with 
miles would be between you. 



CHAPTER 10 



"DEATH" CONDITIONS IN LIFE 

After-death experiences will not seem so alien or incomprehensible if you realize that 
you encounter similar situations as a normal part of your present existence. 

In sleep and dream states you are involved in the same dimension of existence in 
which you will have your after-death experiences. You do not remember the most 
important part of these nightly adventures, and so those you do recall seem bizarre or 
chaotic as a rule. This is simply because in your present state of development you are 
not able to manipulate consciously within more than one environment. 

You do exist consciously in a coherent, purposeful creative state while the physical 
body sleeps, however, and you carry on many of the activities that I told you would be 
encountered after death. You simply turn the main focus of your attention in a different 
dimension of activity, one in which you have indeed continuously operated. 

Now, as you have memory of your waking life and as you retain a large body of such 
memory for daily physical encounters, and as this fount of memory provides you with a 
sense of daily continuity, so also does your dreaming self have an equally large body of 
memory. As there is continuity to your daily life, so there is continuity in your sleeping 
life. 

A portion of you, therefore, is aware of each and every dream encounter and 
experience. Dreams are no more hallucinatory than your physical life is. Your waking 
physical self is the dreamer, as far as your dreaming self is concerned: You are the 
dreamer it sends on its way. Your daily experiences are the dreams that it dreams, so 
when you look at your dreaming self or consider it, you do so with a highly prejudiced 
eye, taking it for granted that your "reality" is real, and its reality is illusion. 

Its reality is far more native to your being, however. If you do not find coherence in 
the dream state, it is because you have hypnotized yourselves into believing that none 
exists. Of course you try to translate your nightly adventures into physical terms upon 
awakening, and attempt to fit them into your often limited distortion of the nature of 
reality. 

To some extent this is natural. You are focused in a daily life for a reason. You have 
adopted it as a challenge. But within its framework you are also meant to grow and 



develop, and to extend the limits of your consciousness. It is very difficult to admit that 
you are in many ways more effective and creative in the sleep state than the waking 
state, and somewhat shattering to admit that the dream body can indeed fly, defying 
both time and space. It is much easier to pretend that all such experiences are symbolic 
and not literal, to evolve complicated psychological theories, for example, to explain 
flying dreams. 

The simple fact is that when you dream you are flying, you often are. In the dream 
state you operate under the same conditions, more or less, that are native to a 
consciousness not focused in physical reality. Many of your experiences, therefore, are 
precisely those you may meet after death. You may speak with dead friends or relatives, 
revisit the past, greet old classmates, walk down streets that existed fifty years earlier in 
physical time, travel through space without taking any physical time to do so, be met by 
guides, be instructed, teach others, perform meaningful Work, solve problems, 
hallucinate. 

In physical life there is a lag between the conception of an idea and is physical 
construction. In dream reality, this is not so. Therefore, the best way to become 
acquainted with after-death reality ahead of time, so to speak, is to explore and 
understand the nature of your own dreaming self. Not very many people want to take 
the time or energy. 

The methods are available, however, and those who do use them will not find 
themselves alienated when the full focus of their attention is turned in that direction 
after death. 

Since your conscious memory is connected so strongly with awareness within the 
body, although you leave the body when it sleeps, the waking consciousness usually 
has no memory of this. 

In the sleeping state, you have memory of everyone you have ever met in your 
dreams, though you may or may not have met some of these people in your daytime 
existence. In the sleeping state you may have constant experience through the years 
with close associates who may live in another portion of the world entirely, and be 
strangers to you in the waking state. 

As your daily endeavors have meaning and purpose, so do your dream adventures, 
and in these also you attain various goals of your own. These you will continue in the 
after-death experience. The vitality force, life, and creativity behind your physical 
existence is generated in this other dimension. In other words, you are in many ways a 
fleshy projection of your dreaming self. 

The dreaming self as you conceive of it, however, is but a shadow of its own reality, 
for the dreaming self is a psychological point of reference and, in your terms, [of] 
continuity, that brings together all portions of your identity. Of its deeper nature, only 
the most developed are aware. It represents, in other words, one strong uniting facet of 
your entire identity. Its experiences are as vivid and its "personality" as rich - in fact 
richer - in context as the physical personality you know. 

Pretend for a moment that you are a child, and I am trying to undertake the 
particular chore of explaining to you what your most developed, adult self will be like - 



and in my explanation, I say that this adult self is to some extent already a part of you, 
an outgrowth or projection of what you are. And the child says, "But what will happen 
to me? Must I die to become this other self? I do not want to change. How can I ever be 
this adult self when it is not what I am now, without dying as what I am. 

I am in somewhat the same position when I try to explain to you the nature of this 
inner self, for while you can become aware of it in dreams, you cannot truly appreciate 
its maturity or abilities; yet they are yours in the same way that the man's abilities 
belonged to the child. In the dream state you learn, among other things, how to 
construct your own physical reality day by day, just as after death you learn how to 
construct your next physical lifetime. 

In dreams you solve the problems. In the daytime you are consciously aware of the 
methods of problem solving that you learned in sleep. In dreams you set your goals, as 
after death you set the goals for another incarnation. 

Now, no psychological structure is easy to describe in words. Simply to explain the 
nature of personality as it is generally known, all kinds of terms are used: id, 
subconscious, ego, superego; all of these to differentiate the interweaving actions that 
make up the physical personality. The dreaming self is just as complicated. So you can 
say that certain portions of it deal with physical reality, physical manipulation, and 
plans; some with deeper levels of creativity and achievement that insure physical 
survival; some with communication, with even more extensive elements of the 
personality now generally unknown; some with the continuing experience and existence 
of what you may call the soul or overall individual entity, the true multidimensional 
self. 

The soul creates the flesh. The creator hardly looks down upon its creation. The soul 
creates the flesh for a reason, and physical existence for a reason, so none of this is to 
lead you to a distaste for physical life, nor toward a lack of appreciation for those 
sensual joys with which you are surrounded. Any inner journeys should allow you to 
find greater significance, beauty, and meaning in life as you know it now; but full 
enjoyment and development also means that you use all of your abilities, that you 
explore inner dimensions with as much wonder and enthusiasm. With proper 
understanding, therefore, it is quite possible for you to become quite familiar now with 
after-death landscapes and environments and experiences. You will find them to be as 
vivid as any You know. Such explorations will completely alter somber preconceptions 
about existence after death. It is very important that you divest Yourself of as many 
preconceptions as possible, however, for these will impede your progress. 

Generally speaking, if you are fairly content about physical reality, you are in a 
better position to study these inner environments. 

If you see evil all about you in physical life, and if it seems to outweigh the good, 
then you are not ready. You should not embark upon an exploration of these nightly 
adventures if you are depressed, for at this time your own psychic state is predisposed 
toward depressing experiences, whether awake or asleep. You should not embark upon 
such a study if you hope to substitute inner experience for physical experience. 

If your ideas of good and evil are rigorous, unbending, then you do not have the 



understanding that is necessary for any conscious manipulation in this other 
dimension. In other words, you should be as flexible mentally, psychologically, and 
spiritually as possible, open to new ideas, creative, and not overly dependent upon 
organizations or dogma. 

You should be fairly competent and sympathetic. At the same time you should be 
outgoing enough in your physical environment so that you are capable of handling your 
life as it is. You need all your resources. This is to be an active exploration and 
endeavor, not a passive withdrawal, and certainly not a cowardly retreat. Toward the 
end of this book, methods will be given for those who are interested so that you can 
explore these after-death conditions consciously, having some control over your 
experiences and progress. 

Here, however, I want to describe these conditions somewhat more thoroughly. Now, 
in physical life you see what you want to see. You perceive from the available field of 
reality certain data - data selected carefully by you in accordance with your ideas of 
what reality is. You create the data to begin with. 

If you believe all men are evil, you simply will not experience the goodness in men. 
You will be completely closed to it. They in turn will always show you their worst side. 
You will telepathically see to it that others dislike you, and you will project your dislike 
upon them. 

Your experience, in other words, follows your expectations Now the same applies to 
after-death experience and to the dream experience, and to any out-of-body encounters. 
If you are obsessed with the idea of evil, then you will meet evil conditions. If you believe 
in devils, then you will encounter these. As I mentioned earlier, there is greater freedom 
when consciousness is not physically directed. Thoughts and emotions are constructed, 
again, into reality without the physical time lapse. So if you believe you will be met by a 
demon, you will create your own thought-form of one, not realizing that it is of your own 
creation. 

Therefore, if you find yourself concentrating upon the evils of physical existence in 
such a manner, then you are not ready for such explorations. It is, of course, possible 
under such conditions to meet a thought-form belonging to someone else, but if you do 
not believe in demons to begin with, you will always recognize the nature of the phe- 
nomena and be unharmed. 

If it is your own thought-form, then, in fact, you may learn from it by asking yourself 
what it represents, what problem that you have so materialized. Now you may 
hallucinate the same sort of thing after death, use it for a symbol, and undergo a 
spiritual battle of sorts that would, of course, not be necessary had you more 
understanding. You will work out your ideas, problems or dilemmas at your own level of 
understanding. 

After-death environments exist all about you, now. Period. 

It is as if your present situation and all its physical phenomena were projected from 
within yourself outward, giving you a continuous running motion picture, forcing you to 
perceive only those images that were being transposed. These seem so real that you find 
yourself in the position of reacting to them constantly. 



They serve to mask other quite valid realities that exist at the same time, however, 
and actually from these other realities you gain the power and the knowledge to operate 
the material projections. You can "set the machine on idle," so to speak, stop the 
apparent motion, and turn your attention to these realities. 

First of all, you must realize that they exist. As a preliminary to the methods I will 
give later, it is a good idea to ask yourself now and then: "What am I actually conscious 
of at this time?" Do this when your eyes open, and again when they are closed. 

When your eyes are open, do not take it for granted that only the immediately 
perceivable objects exist. Look where space seems empty, and listen in the middle of 
silence. There are molecular structures in every inch of empty space, but you have 
taught yourself not to perceive them. There are other voices, but you have conditioned 
your ears not to hear them. You use your inner senses when you are in the dream state, 
and ignore them when you are waking. 

The inner senses are equipped to perceive data that is not physical. They are not 
deceived by the images that you project in three-dimensional reality. Now, they can 
perceive physical objects. Your physical senses are extensions of these inner methods of 
perception, and after death it is upon these that you will rely. They are used in out-of- 
body experiences. They operate constantly beneath normal waking consciousness so 
that you can even become familiar with the nature of perception after death, now. 
Period. 

In other words, the environment, conditions, and methods of perception will not be 
alien. You are not suddenly thrust into an unknown; that unknown is a part of you 
now. It was a part of you before this physical birth, and will be after physical death. 
These conditions, however, have been blotted out of your consciousness in the main, 
throughout physical history. Mankind has had various conceptions of his own reality 
but he has purposely, it seems, turned away from it in the last century. There are many 
reasons for this, and we will try to cover some of them. 

In many ways then, you are "dead" now - and as dead as you will ever be. 

While you go about your daily chores and endeavors, beneath nor-mal waking 
consciousness you are constantly focused in other realities also, reacting to stimuli of 
which your physical conscious self is not aware, perceiving conditions through the 
inner senses, and experiencing events that are not even registered within the physical 
brain. That whole last portion should be underlined. 

After death you are simply aware of these dimensions of activity that you now ignore. 
Now, physical existence predominates. Then, it will not. Nor, however, will it be lost to 
you; your memories, for example, will be retained. You will simply step out of a 
particular framework of reference. Under certain conditions you will even be free to use 
the years seemingly given to you in different ways. 

For example: I told you time does not consist of a series of moments, one before the 
other, though you do perceive it now in that fashion. Events are not things that happen 
to you. They are materialized experiences formed by you according to your expectations 
and beliefs. Inner portions of your personality realize this now. After death you will not 
concentrate upon the physical forms taken by time and events. You may use the same 



elements, as a painter might use his colors. 

Perhaps your life span runs for seventy-seven years. After death you may, under 
certain conditions and if you choose, experience the events of those seventy-seven years 
at your leisure - but not necessarily in terms of continuity. You may alter the events. 
You can manipulate within that particular dimension of activity that represented your 
seventy- seven years. 

If you find severe errors of judgment, you may then correct them. You may perfect, in 
other words, but you cannot again enter into that frame of reference as a completely 
participating consciousness following, say, the historic trends of the time, joining into 
the mass-hallucinated existence that resulted from the applied consciousness of your 
self and your "contemporaries." 

Some choose this rather than reincarnating, or rather as a study before a new 
reincarnation. These people are often perfectionists at heart. They must go back and 
create. They must right their errors. They use the immediately-past life as a canvas, 
and with the same "canvas," they attempt a better picture. This is a mental and psychic 
exercise, undertaken by many, demanding great concentration, and is no more 
hallucinatory than any existence. 

You may feel that you want to "relive" certain episodes of your life so that you can 
understand them better. Your life's experience, therefore, is your own. Such conditions 
certainly are not alien. In ordinary living, you often imagine yourself behaving in a 
different manner than you did, or in your mind reexperiencing events in order to gain 
greater understanding from them. Your life is your own personal experienceperspective, 
and when at death you take it out of the mass physical time context, then you can 
experience it in many ways. Events and objects are not absolute, remember, but plastic. 
Events can be changed both before and after their occurrence. They are never stable or 
permanent, even though within the context of three-dimensional reality they may 
appear so. 

Anything of which you are aware in three-dimensional existence is only a projection 
of a greater reality into that dimension. The events of which you are conscious are only 
those fragments of activities that intrude or appear to your normal waking 
consciousness. Other portions of these events are quite clear to you both in the 
dreaming state and beneath waking consciousness during the day. 

If you want to know what death is like, then become aware of your own 
consciousness as it is divorced from physical activities. You will find that it is highly 
active. With practice you will discover that your normal waking consciousness is highly 
limited, and that what you thought of once as death conditions seem much more like 
life conditions. 

Such other existences and realities as just described coexist with your own, and in 
the waking state you are not aware of them. Now, often in your dreams you are able to 
perceive such other situations, but you often wind them into dream paraphernalia of 
your own, in which case upon awakening you have little clear memory. 

In the same way in the midst of life, you dwell with so-called ghosts and apparitions, 
and for that matter you yourselves appear as apparitions to others, particularly when 



you send strong thought forms of yourself from the sleep state, or even when 
unconsciously you travel out of your physical body. 

There are obviously as many kinds of ghosts and apparitions as there are people. 
They are as alert or as unalert to their situation as you are to your own. They are not 
fully focused in physical reality, however, either in personality or in form, and this is 
their main distinction. Some apparitions are thought-forms sent by survival 
personalities out of lingering deep anxiety. They portray the same compulsive-type 
behavior that can be seen in many instances in your ordinary experience. 

The same mechanism that causes a disturbed woman, say, to perform repetitive 
action such as a constant washing and rewashing of hands, also causes a particular 
kind of apparition to return time and time again to one place. In such cases the 
behavior is often composed of repetitive action. 

For various reasons, such a personality has not learned to assimilate its own 
experience. The characteristics of such apparitions follow those of a disturbed 
personality - with some exceptions, however. The whole consciousness is not present. 
The personality itself seems to be having a nightmare, or a series of recurring dreams, 
during which it returns to the physical environment. The personality itself is "safe and 
sound," but certain portions of it work out unresolved problems, and discharge energy 
in such a fashion. 

They are in themselves quite harmless. Only your interpretation of their actions can 
cause difficulties. Now in the middle of life, of life conditions, you also appear on 
occasion as ghosts in other levels of reality, where your "pseudoappearance" causes 
some comment and is the ground for many myths - and you are not even aware of this. 

Now I am speaking generally. Again, there are exceptions where memory is retained, 
but as a rule ghosts and apparitions are not any more aware of their effect upon others 
than you are when you appear quite unconsciously as ghosts in worlds that would be 
quite strange to you. 

The combination of thought, emotion, and desire creates form, possesses energy, and 
is made of energy. It will show itself in as many ways as possible. You only recognize 
the physical materializations, but as mentioned earlier in this book, you send 
pseudoforms of yourself out from yourself of which you are not aware; and this is 
completely aside from the existence of astral travel or projection, which is a much more 
complicated affair. 

You appear in astral form in realities that are comparatively more advanced than 
your own. You are usually recognized because of your disorientation. You do not know 
how to manipulate. You do not know the customs. But whether you have a physical 
form or not, if you have emotions or feelings, these will take form. They have a reality. If 
you think strongly of an object, somewhere it will appear. 

If you think strongly of being in another location, a pseudoimage of yourself will be 
projected out from you to that place, whether or not it is perceived and whether or not 
you yourself are conscious of it, or concious in it. This applies to those who have left 
your physical system and to those who are in it. 

All of these forms are called secondary constructions, for as rule full consciousness 



of the personality is not in them. They are automatic projections. 

Now, in primary constructions, a consciousness, usually fully aware and alert, 
adopts a form - not his "native" one - and consciously projects it, often into another 
level of reality. Even this is a rather complicated endeavor, and one seldom used for 
purposes of communication. 

There are other much easier methods. I have explained to some degree the way 
images are constructed out of an available field of energy. You perceive only your own 
constructions. If a "ghost" wants to contact you therefore, he can do so through 
telepathy, and you can yourself construct the corresponding image if you desire. Or the 
individual might send you a thought form at the same time that he telepathically 
communicates with you. Your rooms are full now of thought forms that you do not 
perceive; and again, you are as much a ghostly phenomenon now as you will be after 
death. You are simply not aware of the fact. 

You ignore certain temperature variations and stirrings of air as imagination, that 
are instead indicative of such thought forms. You thrust into the background telepathic 
communications that often accompany such forms, and you turn aside from all clues 
that other realities exist quite validly with your own, and that in the midst of one 
existence you are surrounded by intangible but valid evidence. The very words "life" and 
"death" serve to limit your understanding, to set up barriers where none intrinsically 
exist. 

Some dead friends and relatives do visit you, projecting from their own level of reality 
into yours, but you cannot as a rule perceive their forms. They are not more ghostly, or 
"dead," however, than you are when you project into their reality - as you do, from the 
sleep state. 

As a rule, however, they can perceive you on those occasions. What you often forget 
is that such individuals are in various stages of development. Some have stronger 
connections to the physical system than others. The length of time an individual has 
been dead in your terms has little to do with whether or not you will be so visited, but 
rather the intensity of the relationship. 

As mentioned earlier, however, in the sleep state you may help recently dead 
persons, complete strangers, to acclimate to after-death conditions, even though this 
knowledge is not available to you in the morning. So others, strangers, may 
communicate with you when you are sleeping, and even guide you through various 
periods of your life. 

It is not a simple matter to explain life conditions as you know them, so it is 
extremely difficult to discuss the complexities of which you are not aware. 

The main point I want to make in this chapter is that you are already familiar with 
all conditions you will meet after death, and you can become consciously aware of these 
to some extent. 



CHAPTER 1 1 



AFTER-DEATH CHOICES AND THE 
MECHANICS OF TRANSITION 

There are unlimited varieties of experience open to you after death, all possible, but 
some less probable than others, according to your development. Very generally now, 
there are three main areas, though exceptions and extraordinary cases can take other 
roads. 

You may decide upon another reincarnation. You may decide to focus instead upon 
your past life, using it as the stuff of new experience, as mentioned previously creating 
variations of events as you have known them, making corrections as you choose. Or you 
may enter another system of probability entirely; and this is quite apart from a 
reincarnational existence. You will be leaving all thoughts of continuity of time behind 
you in such a case. 

Now some individuals, some personalities, prefer a life organization bound about 
past, present, and future in a seemingly logical structure, and these persons usually 
choose reincarnation. Others naively prefer to experience events in an extraordinarily 
intuitive manner, with the organization being provided by the associative processes. 
These will choose a system of probabilities for their next main endeavor. 

Some simply find the physical system not to their liking, and in such a way take 
leave of it. This cannot be done, however, until the reincarnational cycle, once chosen, 
is completed, so the last choice exists for those who have developed their abilities 
through reincarnation as far as possible within that system. 

Some, finished with reincarnation, may choose to reenter the cycle acting as 
teachers, and in such cases some recognition of higher identity is always present. Now 
there is an in-between stage of relative indecision, a midplane of existence; a rest area, 
comparatively speaking, and it is from this area that most communication from 
relatives occurs. This is usually the level that is visited by the living in projections from 
the dream state. 

Before the time of choosing, however, there is a period of self-examination, and your 
full "history" becomes available to you. You understand the nature of the entity, and 
you are advised by other portions of that entity, more "advanced" than yourself. 

You will become aware of your other reincarnational selves, for example. There will 



be emotional ties with other personalities whom you have known in past lives, and 
some of these may supersede your relationships in the immediately past life. This is a 
meeting place for individuals from your own system also, however. 

All necessary explanations are given to those who are disoriented. Those who do not 
realize that they are dead are here told of their true condition, and all efforts are made 
to refresh the energies and spirits. It is a time of study and comprehension. It is from 
this area that some disturbed personalities have those dreams of returning to the 
physical environment. 

It is a place of commerce between systems, so to speak. Conditions and development 
are important, rather than the length an individual stays in this area. It is an 
intermediary step, but an important one. In Your dreams you have been here. 

Reincarnation involves far more than a simple decision to undergo another physical 
existence. In this in-between period of which I am speaking, many issues therefore are 
considered. When most people think of reincarnation, they think in terms of a one-line 
progression in which the soul perfects itself in each succeeding life. This is a gross 
simplification. There are endless varieties of this one theme, individual variations. The 
process of reincarnation is used in many ways, therefore, and in this time of rest 
individuals must decide on the unique way in which reincarnation will be of use. 

Some, for example, choose to isolate various characteristics in a given life, and work 
on these almost exclusively, basing a given existence upon, say, one main theme. As 
seen from a physical viewpoint, such a personality would appear very one-sided, and far 
from a well developed individual. 

In one life the intellect may purposely be very high, and those powers of the mind 
carried as far as the individual can take them. These abilities are then studied 
thoroughly by the entire personality, both the benefits and the detrimental aspects of 
the intellect weighed carefully. Through experience in another life this same kind of 
individual might specialize in emotional development, and purposely underplay intel- 
lectual abilities. 

Again, the physical picture would not be necessarily that of a well developed or 
balanced personality. Specific creative abilities might be specialized in the same 
manner. If you looked at these lives as a series of progressions in usual terms, then you 
would be left with many questions unanswered. Nevertheless the development does 
occur, but the individuals choose the way in which they prefer this development to take 
place. 

Through denying themselves, say, intellectual development in a given life, 
personalities also learn the value and purpose of that which they do not possess. The 
desire for it is then born within them — if, for example, earlier they did not understand 
the purposes of the intellect. So in the time of choosing, personalities decide upon the 
ways in which they will develop in the following incarnation. 

Some will choose progression at an easier rate and in a more balanced manner. They 
will help keep all the strands of personality working at once, so to speak, and even meet 
again and again people they have known in other lives. They will work out problems at a 
rather easy rate, rather than in, say, an explosive way. They will pace themselves as 



dancers do. 

In this time of rest and choosing, all counsel is given. Some personalities do 
reincarnate before they are advised to, for many reasons. This is usually unfortunate in 
the short run, for the necessary planning has not taken place. But in the long run great 
lessons will still be learned from the "error." There is no time schedule, and yet it is very 
unusual for an individual to wait for anything over three centuries between lives, for 
this makes the orientation very difficult, and the emotional ties with earth have become 
weak. 

The relationships for the next life have to be settled upon, and this involves 
telepathic communication with all those who will be involved. This is a time, then, of 
many projections. There are those who are simply loners, who reincarnate without any 
great feeling for earth's historical periods. There are others who like to return when 
their contemporaries from some particular past historical time return again, and 
therefore there are group patterns that involve reincarnational cycles in which many, 
but not all, are involved. 

There are personal cycles of course, in which families may reincarnate, taking 
different relationships to each other, and you have been involved in several of these. 

There are different depths to be probed in reincarnational existences. Some choose to 
"go all the way." These personalities specialize in physical existence, and their 
knowledge of this system is most comprehensive. For these there is a movement 
through each of your racial types - a requirement that is not laid upon most. There is 
intensive preoccupation with historical periods. Many of these personalities live 
comparatively short lives, but very intense ones, and they experience more lives than 
most other individuals. They return, in other words, in as many historical times as 
possible, finally helping to shape the world as you know it. 

In one way or another you are all travelers before you begin even your first 
reincarnational cycle. To make it as simple as I can, I will say that you do not have the 
same backgrounds, necessarily, when you enter the physical system of reality. As 
mentioned earlier, earthly existence is a training period; and yet as far as possible I 
would like you to forget your ordinary ideas of progression. 

Ideas of good, better, best can lead you astray, for example. You are learning to be as 
completely as possible. In one way you are learning to create yourselves. In so doing 
during the reincarnational cycle, you are focusing your main abilities in physical life, 
developing human qualities and characteristics, opening new dimensions of activity. 
This does not mean that good does not exist, or that in your terms you do not 
"progress," but your concepts of good and progression are extremely distorted. 

Now many personalities have extraordinary talents along specific lines, and these 
may show up again and again in succeeding existences. They may be tempered, used in 
various combinations, and yet overall still remain a personality's strongest mark of 
individuality and uniqueness. While most people adopt different trades, occupations, 
and interests, for example, throughout the reincarnational cycle, with some there will 
be a very noticeable line of continuity. It may be broken occasionally, but it is always 
there. They may be priests or teachers, for example, almost exclusively. 



There will be some more material in this book dwelling specifically upon 
reincarnation, but here I want to point out that in this time of choosing between lives, 
many more issues are at stake than a simple matter of proposed rebirth. 

On occasion, some personalities may be given an exception to the general rule and 
take a sabbatical from reincarnations, a side trip so to speak, to another layer of reality, 
and then return. Such cases are not common, however. Such matters are also decided 
at this time. Those who choose to leave this system, whose reincarnational Cycles are 
finished, have many more decisions to make. 

Entering the field of probabilities can be compared to entering the reincarnational 
cycle. There will be a sustained focus of awareness and existence in an entirely different 
sort of reality. Powers latent but barely glimpsed within the multidimensional 
personality are drawn upon and 

used when such a choice is made. 

The psychological experience varies considerably from that you know, and yet there 
are hints of it within your own psyche. Here the personality must learn to group events 
in an entirely different way, and completely without any reliance upon the time 
structure as you know it. 

In this one, as in no other reality, intellectual and intuitive abilities finally work so 
well together that there is little distinction between them. The self that decides upon 
reincarnational existence is the same self who chooses experience within the probable 
system. The structure of personality, however, within the system is quite different. The 
personality structures with which you are familiar are but one variety of the many 
forms of awareness available to you. 

The probable system, therefore, is as complicated as the reincarnational one. Now I 
have told you that all action is simultaneous; therefore, on the one hand, you exist in 
both systems at once. However, to explain to you that decisions are involved, and to 
separate these events, I must simplify them to some degree. Put it this way: A portion of 
the whole self focuses in reincarnational cycles and handles developments there. 
Another portion focuses in probabilities and handles developments there. 

(There is also a probable system, of course, in which no reincarnational cycles exist, 
and a cycle of reincarnations in which no probabilities exist.) The openness and 
flexibility of the personality is highly important. Doorways to existences can be opened, 
and the personality can refuse to see them. 

On the other hand, all probable existence is open, and consciousness can make a 
door where there was none in those terms. There are guides and teachers in this time of 
choosing and decision, to point out alternatives and to explain the nature of existence. 
All personalities are not at the same level of development. There are therefore advanced 
teachers and teachers at "lower" levels. 

But this is not a time of confusion, but of great illumination- and unbelievable 
challenge. There will be later material in this book on the god concept that will help you 
understand some things that remain unsaid in this chapter. 

Now for those who choose to recombine, "mix or match," events from the immediately 
past life - to try it over in new ways for example, lessons must also be given. In many of 



these cases there is a severe problem and a certain rigidity coupled with the 
perfectionist characteristics mentioned earlier. 

The earth years will be experienced again, but not necessarily in continuity. The 
events may be used in any way the individual chooses; altered, played back the way 
they happened for contrast; the way, perhaps, an actor would play an old movie in 
which he appeared over again in order to study it. Only in this case, of course, the actor 
can change his approach or the ending. He has full freedom with the events within 
those years. 

The other actors, however, are thought-forms, unless a few contemporaries join in 
the affair together. 

Under these conditions the personality manipulates events consciously of course, 
and studies the various effects. The focus demanded is quite intensive. 

He is told the nature of those who participate with him. He realize they are thought- 
forms, for example, and his own; but again, thought forms do possess a certain reality 
and consciousness. They are not cardboard actors for him to simply push around at 
will. He must, therefore, take them into consideration, and he has a certain respon- 
sibility toward them. 

They will grow in consciousness and continue their own lines of development on 
different levels. In one way, we are all thought- forms, and this will be further explained 
in the material dealing with the god concept. Understand, however, that I do not mean 
that we lack our own initiative for action, individuality or purpose - and remember also 
here that you live from the inside out. Then perhaps the statement will have 'more 
meaning for you. 

Now in this time of choosing all of these matters are considered, and Suitable preparations made, but 
the planning itself is all a part of experience and of development. The in-between existence, therefore, is 
every t as important as the period that is chosen. You learn to plan your existences, in other words. You 
also make friends and acquaintances in these rest periods whom you meet again and again - and 
only, perhaps, during in-between existences. 

With them you may discuss your experience during reincarnational cycles. These are 
like old friends. The teachers, for example, are themselves within a cycle. The more 
advanced ones have already encountered the systems of reincarnation and 
probabilities, and are themselves deciding upon the "future" nature of their own 
experience. Their choices, however, are not your choices. While I may mention some 
other realms of existence open to them in a later chapter, we will not be involved with 
them here. 

The time of choosing is dependent upon the condition and circumstances of the 
individual following transition from physical life. Some take longer than others to 
understand the true situation. 

Others must be divested of many impeding ideas and symbols, as explained earlier. 
The time of choosing may happen almost immediately, in your terms, or it may be put 
off for a much longer period while training is carried on. The main impediments 
standing in the way of the time of choosing are, of course, the faulty ideas harbored by 
any given individual. 



A belief in heaven or hell, under certain conditions, can be equally disadvantageous. 
Some will refuse to accept the idea of further work, development, and challenge, 
believing instead that conventional heaven situations are the only possibility. For some 
time they may indeed inhabit such an environment, until they learn through their own 
experience that existence demands development, and that such a heaven would be 
sterile, boring, and indeed "deadly." 

Then they are ready for the time of choosing. Others may insist that because of their 
transgressions they will be cast into hell, and because of the force of such belief, they 
may for some time actually encounter such conditions. In either case, however, there 
are always teachers available. They try to get through these false beliefs. 

In the Hades conditions, the individuals come somewhat more quickly to their 
senses. Their own fears trigger within themselves the answering release. Their need, in 
other words, more quickly opens up the inner doorways of knowledge. Their state does 
not usually last as long, therefore, as the heaven state. 

Either state, however, puts off the time of choosing and the next existence. There is 
one point I would like to mention here: In all cases, the individual creates his 
experience. I say this again at the risk of repeat mg myself because this is a basic fact 
of all consciousness and existence. There are no special "places" or situations or 
conditions set apart after physical death in which any given personality must have 
experience. 

Suicides, as a class, for example, do not have any particular "punishment" meted out 
to them, nor is their condition any worse a priori. They are treated as individuals. Any 
problems that were not faced in this life will, however, be faced in another one. This 
applies not only to suicides, however. 

A suicide may bring about his own death because he rejects existence on any but 
highly specific terms chosen by himself. If this is the case, then of course he will have to 
learn differently. Many others, however, choose to deny experience while within the 
physical system, committing suicide quite as effectively while still physically alive. 

The conditions connected with an act of suicide are also important, and the inner 
reality and realization of the individual. I mention this here because many philosophies 
teach that suicides are met by a sort of special, almost vindictive fate, and such is not 
the case. However, if a person kills himself, believing that the act will annihilate his 
consciousness forever, then this false idea may severely impede his progress, for it will 
be further intensified by guilt. 

Again, teachers are available to explain the true situation. Various therapies are 
used. For example, the personality may be led back to the events prior to the decision. 
Then the personality is allowed to change the decision. An amnesia effect is induced, so 
that the suicide itself is forgotten. Only later is the individual informed of the act, when 
he is better able to face it and understand it. 

Obviously, however, these conditions are also impediments to the time of choosing. It 
goes without saying that an obsession with earthly concerns also acts in the same 
manner. In such instances, often the personality will insist upon focusing his perceptive 
abilities and energies toward physical existence. This is a psychic refusal to accept the 



fact of death. The individual knows quite well that he is dead in your terms, but he 
refuses to complete the psychic separation. 

There are instances of course where the individuals concerned do not realize the fact 
of death. It is not a matter of refusing to accept it, but a lack of perception. In this state 
such an individual will also be obsessed with earthly concerns, and wander perhaps 
bewildered throughout his own home or surroundings. The time of choosing will, of 
course, necessarily be postponed. 

The mechanics of transition therefore are highly variable, as the mechanics of 
physical life are highly variable. Many of the impediments that I have mentioned impede 
progress not only after death, but during your own physical existence. This should 
certainly be taken into consideration. An overly strong identification with the sexual 
characteristics can also hold back progress. If an individual considers identity strongly 
in terms of male or female identity, then such a person may refuse to accept the fact of 
the sexual changes that occur in reincarnational existences. This kind of sexual 
identification, however, also impedes personality development during physical life. 

While, generally speaking, the issues just mentioned operate as impediments, there 
are always exceptions. A belief in heaven that is not an obsessional belief can be used 
as a useful framework, as a basis of operation in which an individual will often accept 
easily then, the new explanations that will be offered. 

Even a belief in a time of judgment is a useful framework in many instances, for 
while there is no punishment meted out in your terms, the individual is then prepared 
for some kind of spiritual examination and evaluation. 

Those who understand thoroughly that reality is self-created will have least difficulty. 
Those who have learned to understand and operate in the mechanics of the dream state 
will have great advantage. A belief in demons is highly disadvantageous after death, as 
it is during physical existence. A systematized theology of opposites is also detrimental. 
If you believe, for example, that all good must be balanced by evil, then you bind 
yourself into a system of reality that is highly limiting, and that contains within it the 
seeds of great torment. 

In such a system, even good becomes suspect, because an equal evil is seen to follow 
it. The god-versus-devil, angels-versus-demons - the gulf between animals and angels - 
all of these distortions are impediments. In your system of reality now you set up great 
contrasts and opposing factors. These operate as root assumptions within your reality. 

They are extremely superficial and largely the result of misused intellectual abilities. 
The intellect alone cannot understand what the intuitions most certainly know. In 
trying to make sense in its terms of physical existence, the intellect has set up these 
opposing factors. The intellect says, "If there is good, there must be evil," for it wants 
things explained in neat parcels. If there is an up, there must be a down. There must be 
balance. The inner self, however, realizes that in much larger terms, evil is simply 
ignorance, that "up" and "down" are neat terms applied to space which knows no such 
directions. 

A strong belief in such opposing forces is highly detrimental, however, for it prevents 
an understanding of the facts - the facts of inner unity and of oneness, of 



interconnections and of cooperation. A belief, therefore, an obsessional belief in such 
opposing factors, is perhaps the most detrimental element, not only after death but 
during any existence. 

There are some individuals who have never experienced during physical life that 
sense of harmony and oneness in which such opposing factors merge. Such individuals 
have many stages to go through following transition, and usually many other physical 
lives "ahead" of them. 

As you form your physical existence individually and collectively, so after the time of 
choosing, you join others who have decided upon the same general kind of experience. 
A strong cooperative venture is then begun as preparations are made. These will vary 
according to the type of existence chosen. There are general patterns, therefore. No indi- 
vidual's reality is identical with another's, and yet there are overall groupings. 

Quite simply, a belief in the good without a belief in the evil, may seem highly 
unrealistic to you. This belief, however, is the best kind of insurance that you can have, 
both during physical life and afterward. 

It may outrage your intellect, and the evidence of your physical senses may shout 
that it is untrue, yet a belief in good without a belief in evil is actually highly realistic, 
since in physical life it will keep your body healthier, keep you psychologically free of 
many fears and mental difficulties, and bring you a feeling of ease and spontaneity in 
which the development of your abilities can be better fulfilled. After death it will release 
you from the belief in demons and hell, and enforced punishment. You will be better 
prepared to understand the nature of reality as it is. I understand that the concept does 
indeed offend your intellect, and that your senses seem to deny it. Yet you should 
already realize that your senses tell you many things, which are not true; and I tell you 
that your physical senses perceive a reality that is a result of your beliefs. 

Believing in evils, you will of course perceive them. Your world has not tried the 
experiment as yet which would release you. Christianity was but a distortion of this 
main truth - that is, organized Christianity as you know it. I am not simply speaking 
here of the original precepts. They were hardly given a chance, and we will discuss 
some of this later in the book. 

The experiment that would transform your world would operate upon the basic idea 
that you create your own reality according to the nature of your beliefs, and that all 
existence was blessed, and that evil did not exist in it. If these ideas were followed 
individually and collectively, then the evidence of your physical senses would find no 
contradiction. They would perceive the world and existence as good. 

This is the experiment that has not been tried, and these are the truths that you 
must learn after physical death. Some, after death, understanding these truths, choose 
to return to physical existence and explain them. Through the centuries this has been 
the way. In the system of probabilities that originates within physical reality, this is also 
the case. 

There are systems of probability not connected with your own system at all, much 
more advanced than any you presently imagine, and in these, the truths of which I have 
been speaking are well known. In them individuals creatively and purposely create 



realities, knowing how to do so and giving full rein to the creative abilities of 
consciousness. 

I mention this here simply to point out that there are many other after-death 
conditions not connected with your system. When you have learned to your capacity in 
this in-between period, you are ready to progress. The in-between period itself, however, 
has many dimensions of activity and divisions of experience. As you can see, to put it as 
simply as possible, everyone does not "know" everyone else. 

Instead of countries or physical divisions, you have psychological states. To an 
individual in one, another might seem quite foreign. In many communications with 
those in these transitional states, messages through mediums can appear as highly 
contradictory. The experience of the "dead" is not the same. The conditions and 
situations vary. An individual explaining his reality can only explain what he knows. 
Again, such material often offends the intellect that demands simple, neat answers and 
descriptions that tally. 

Most individuals from these stages who communicate with "living" relatives, have not 
reached the time of choosing as yet, and have not completed their training. 

They may still be perceiving reality in terms of their old beliefs. Almost all 
communications come from this level, particularly when there is a bond of relationship 
in an immediately previous life. Even at this level, however, such messages serve a 
purpose. The communicators can inform living relatives that existence continues and 
they can do it in terms that the living can understand. 

They can relate to the living, since often their beliefs are still the same; in fortunate 
circumstances they can communicate their knowledge as they learn. Gradually, 
however, their own interests change. They take up relationships in their new existence. 

At the time of choosing, therefore, the personality is already preparing itself to leave 
for another existence. In your terms of time this inbetween period can last for centuries. 
It can last only a few years. Again, however, there are exceptions. There are cases in 
which a personality goes very quickly into another physical life, in perhaps a matter of 
hours. This is usually unfortunate, and is caused by an obsessive desire to return to 
physical life. 

Such a quick return, however, can also be taken by a personality who is charged 
with a great purpose, who disregards or discards an old physical body, and is reborn 
almost immediately into a new one in order to finish an important and necessary 
project already begun. 

There are some points I would like to add here. The time of choosing is somewhat 
more complicated if the last reincarnational cycle, in your terms, is completed. 

First of all you must understand, again, that now you do not realize your true 
identity. You identify instead with your present ego, so when you think in terms of life 
after death you really mean a future life of the ego that you know. At the end of the 
reincarnational cycle you understand quite thoroughly that you, the basic identity, the 
inner core of your being, is more than the sum of your reincarnational personalities. 

You might say that the personalities then are but divisions of your self here. There is 
no competition between them. There never was any real division, but only a seeming 



one in which you played various roles, developed different abilities, learned to create in 
new and diverse ways. These reincarnational personalities continue to develop, but they 
also understand that their main identity is also yours. 

When the cycle is finished, therefore, you have complete knowledge of your past 
lives. The information, experience, and abilities are at your fingertips. This merely 
means that you understand your multidimensional reality in practical terms. I have 
used the word multidimensional often, and you see I mean it quite literally, for your 
reality exists not only in terms of reincarnational existences but also in the probable 
realities mentioned earlier. 

When the time of choosing comes, therefore, the choices available are far more 
diverse than those offered or possible to personalities who must still reincarnate. There 
is always the opportunity to teach if you have the inclination and the capabilities, but 
multidimensional teaching is far different than teaching as you know it now, and it 
demands rigorous training. 

Such a teacher must be able to instruct various portions of one entity, in your terms, 
at the same time. Say, for example, a particular entity has reincarnations in the 
fourteenth century, [in] 3 B.C., in the year A.D. 260, and in the time of Atlantis. A 
teacher would simultaneously be in contact with these various personalities, 
communicating with them in terms that they could understand. Such communication 
demands a complete knowledge of the root assumptions of such eras, and of the general 
philosophical and scientific climate of thought at the time. 

The entity might well be exploring several probable systems too, and these 
personalities would also have to be reached and contacted. The amount of knowledge 
and training necessary makes such a teaching communicator-career extremely 
demanding, but it is one of the courses available. The process of learning such 
information necessarily adds to the development and abilities of the teacher. A delicate 
manipulation of energy is required, and a constant travel through dimensions. Once 
such a choice is made, training immediately begins, always under the leadership of a 
practical expert. The vocation, for it is a vocation, leads such a teacher even into other 
realms of reality than those he previously knew existed. 

Others, finished with reincarnations and of a different overall nature, may begin the 
long journey leading toward the vocation of a creator. On a much different plane, this 
can be compared to geniuses in creative fields within your own physical reality. 

Instead of paints, pigments, words, musical notes, the creators begin to experiment 
with dimensions of actuality, imparting knowledge in as many forms as possible - and I 
do not mean physical forms. What you would call time is manipulated as an artist 
would manipulate pigment. What you would call space is gathered together in different 
ways. 

Art is created, then, using time - for example - as a structure. In your terms time and 
space might be mixed. The beauties of various ages, the natural beauties, the paintings 
and buildings are all recreated as learning methods for these beginners. One of their 
main preoccupations is to create beauty that impinges itself in as many various dimen- 
sions of reality as possible. 



Such a work would be perceived in your system as one thing, for example, but would 
also be perceived in probable realities, though perhaps in an entirely different way - a 
multidimensional art, you see, so free and elemental that it would appear 
simultaneously in many realities. 

Such an art is impossible to describe in words. The concept has no verbal equivalent. 
These creators, however, are also involved in inspiring those in all levels of reality 
available to them. For example, inspiration in your system is often the work of such 
creators. 

These "art forms" are often symbolic representations of the nature of reality. They 
will be interpreted in various ways, according to the abilities of those who perceive 
them. 

In your terms they may be living dramas. They will always be psychic structures, 
however, existing apart from any given system of reality, but at least partially perceived 
by many. Some exist in what you might term the astral plane, and you perceive them in 
visits during the sleep state. 

Others are perceived in glimpses or bits and pieces by your temporal mind while you 
are half-sleeping and half-waking, or in other periods of dissociation. There are various 
kinds of multidimensional art, and therefore many levels in which the creators work. 
The whole Christ story was such a creation. 

There are also those who choose to be healers, and of course this involves far more 
than healing as you are familiar with it. These healers must be able to work with all 
levels of the entity's experience, directly helping those personalities that are a part of it. 
Again, this involves a manipulation through reincarnational patterns, and here again, 
great diversification. A healer begins with reincarnational selves with various 
difficulties. The healing involved is always psychic and spiritual, and these healers are 
available to help each personality in your system as you know it, in your present time, 
and in other systems. 

In a larger context, and with greater training, advanced healers deal with the 
spiritual maladies of vast numbers of personalities. There are those who combine the 
qualities of teacher, creator, and healer. Others choose lines of development that are 
particularly suited to their own characteristics. 

I do not want to discuss the purpose of consciousness's continuous existence or 
development in this chapter, however. I simply want to make it clear that vast 
possibilities of progress are possible, and to stress the fact that each personality has 
full freedom. 

The developments of consciousness that take place are natural attributes, natural 
stages. There is no coercion applied. All of the further developments are inherent in the 
personality that you know, even as the adult is inherent in the child. 

Now these descriptions of after-death events may sound very complicated, 
particularly if you have been used to a simple tale of heaven or eternal rest. 
Unfortunately, the words fail to describe many of the basics that I would have you 
understand. You have within yourself, however, the ability to release your intuitions 
and to receive inner knowledge. 



As you read this book, the words are meant to release your own intuitional abilities. 
When you are reading it, your own dreams will give you added information and will be 
in your mind upon awakening if you are alert for them. There is no such simple end to 
the life that you know, [such] as the story of heaven. There is the freedom to 
understand your own reality, to develop your abilities further, and to feel more deeply 
the nature of your own existence as a part of All That Is. 



CHAPTER 12 



REINCARNATIONAL RELATIONSHIPS 

Throughout your reincarnational existences you expand your consciousness, your 
ideas, your perceptions, your values. You break away from self-adopted restrictions, 
and you grow spiritually as you learn to step aside from limiting conceptions and 
dogmas. 

Your rate of learning depends entirely upon you, however. Limited, dogmatic, or rigid 
concepts of good and evil can hold you back. Too narrow ideas of the nature of 
existence can follow you through several lives if you do not choose to be spiritually and 
psychically flexible. 

These rigid ideas can indeed act as leashes, so that you are forced to circle like a tied 
puppy dog about a very small radius. In such cases, through perhaps a group of 
existences, you will find yourself battling against ideas of good and evil, running about 
in a circle of confusion, doubt, and anxiety. 

Your friends and acquaintances will be concerned with the same problems, for you 
will draw to yourself those with the same concerns. I am telling you again, therefore, 
that many of your ideas of good and evil are highly distortive, and shadow all 
understanding you have of the nature of reality. 

If you form a guilt in your mind, then it is a reality for you, and you must work it 
out. But many of you form guilts for which there is no adequate cause, and you saddle 
yourselves with these guilts without reason. In your dimension of activity there appear 
to be a wild assortment of evils. Let me tell you that he who hates an evil merely creates 
another one. 

From within your point of reference it is often difficult for you to perceive that all 
events work toward creativity, or to trust in the spontaneous creativity of your own 
natures. Within your system, to kill is obviously a moral crime, but to kill another in 
punishment only compounds the original error. Someone very well known who estab- 
lished a church - if you will, a civilization - once said, 'Turn the other cheek if you are 
attacked." The original meaning of that remark, however, should be understood. You 
should turn the other cheek because you realize that basically the attacker only attacks 
himself. 



Then you are free, and the reaction is a good one. If you turn the other cheek without 
this understanding, however, and feel resentful, or if you turn the other cheek out of a 
feeling of pseudomoral superiority, then the reaction is far from adequate. 

Now all of this can be applied to your relationships in your reincarnational 
existences, and of course it also is highly pertinent to your current daily experience. If 
you hate another person, that hate may bind you to him through as many lives as you 
allow the hate to consume you. You draw to yourself in this existence and in all others 
those qualities upon which you concentrate your attention. If you vividly concern your- 
self with the injustices you feel have been done you, then you attract more such 
experience, and if this goes on, then it will be mirrored in your next existence. It is true 
that in between lives there is "time" for understanding and contemplation. 

Those who do not take advantage of such opportunities in this life often do not do so 
when it is over. Consciousness will expand. It will create. It will turn itself inside out to 
do so. There is nothing outside of yourself that will force you to understand these issues 
or face them. 

It is useless then to say, "When this life is over I will look back upon my experience 
and mend my ways." This is like a young man saying, "When I grow old and retire, I will 
use all those abilities that I am not now developing." You are setting the stage for your 
"next" life now. The thoughts you think today will in one way or another become the 
fabric of your next existence. There are no magic words that will make you wise, that 
will fill you with understanding and compassion, that will expand your consciousness. 

Your thoughts and everyday experience contain the answers. Any successes in this 
life, any abilities, have been worked out through past experience. They are yours by 
right. You worked to develop them. If you look about you at your relatives, friends, 
acquaintances, and business associates, you will also see what kind of a person you 
are, for you are drawn to them as they are drawn to you, through very basic inner 
similarities. 

If you examine your thoughts for five minutes at various times during the day for 
several times a month, you will indeed receive a correct impression of the kind of life 
you have so far arranged for yourself in the next existence. If you are not pleased with 
what you discover, then you had better begin changing the nature of your thoughts and 
feelings. 

As you will see later in this book, you can do so. There is no rule saying that in each 
life you must meet again those whom you have known before; and yet through the 
nature of attraction, that is often the case. 

You may be born into your present family for many reasons. You may find after 
death a much stronger relationship emotionally with a personality from a past life. If 
you are married, for example, and have no true rapport with your mate, you may 
instead find a past wife or husband waiting for you. 

Oftentimes members of various groups - military groups, church groups, hunting 
groups, will in another life form family relationships in which they will then work out 
old problems in new ways. Families must be considered as gestalts of psychic activity; 
they have a subjective identity, of which no particular member of the group may be 



aware. 

Families have subconscious purposes, though the individual members of the family 
may pursue these goals without conscious awareness. Such groups are set up ahead of 
time, so to speak, in between physical existences. Oftentimes four or five individuals 
will set themselves a given challenge, and assign to the various members different parts 
to play. Then in a physical existence the roles will be worked out. 

The inner self is always aware of the hidden mechanisms of these family gestalts. 
Those who have been closely bound through emotional ties often prefer to remain in 
closely tied or loosely tied physical relationships that continue through many lifetimes. 
New relationships are always encouraged however, for you can have ingrown 
reincarnational "families." Many of these form physical organizations that are actually 
manifestations of inner groupings. 

I spoke earlier of rigid concepts of right and wrong. There is only one way to avoid 
this problem. Only true compassion and love will lead to an understanding of the 
nature of good, and only these qualities will serve to annihilate the erroneous and 
distortive concepts of evil. 

The simple fact is that as long as you believe in the concept of evil, it is a reality in 
your system, and you will always find it manifested. Your belief in it will, therefore, 
seem highly justified. If you carry this concept through succeeding generations, through 
reincarnations, then you add to its reality. 



Let me try to throw some light upon what I am trying to tell you. First of all, love 
always involves freedom. If a man says he loves you and yet denies you your freedom, 
then you often hate him. Yet because of his words you do not feel justified in the 
emotion. This sort of emotional tangle itself can lead to continued entanglements 
through various lives. 

If you hate evil, then beware of your conception of the word. Hate is restrictive. It 
narrows down your perception. It is indeed a dark glass that shadows all of your 
experience. You will find more and more to hate, and bring the hated elements into your 
own experience. 

If, for example, you hate a parent, then it becomes quite easy to hate any parents, for 
in their faces you see and project the original offender. In subsequent lives you may 
also be drawn into a family and find yourself with the same emotions, for the emotions 
are the problem, and not those elements that seem to bring them about. 

If you hate illness you may bring upon yourself a succeeding life of illness, because 
the hate has drawn it to you. If you expand your sense of love, of health, and existence, 
then you are drawn in this life and in others toward those qualities; again, because they 
are those upon which you concentrate. A generation that hates war will not bring peace. 
A generation that loves peace will bring peace. 

To die with hatred for any cause or people, or for any reason, is a great disadvantage. 
You have all kinds of opportunities now to recreate your personal experience in more 



beneficial ways, and to change your world. 

In the next life you will be working with those attitudes that are now yours. If you 
insist upon harboring hatreds within you now, you are very likely to continue doing so. 
On the other hand, those sparks of truth, intuition, love, joy, creativity, and 
accomplishment gained now, will work for you then as they do now. 

They are, you see, the only true realities. They are the only real foundations of 
existence. It is foolish, as Ruburt once said, to hate a storm or shake your fists at it and 
call it names. You laugh if you think of children or natives in such activities. It is 
useless to personify a storm and treat it as a demon, focusing upon its destructive 
elements, or those elements that to you appear destructive. 

Change of form is not destructive. The explosive energy of a storm is highly creative. 
Consciousness is not annihilated. A storm is part of creativity. You view it from your 
own perspective, and yet one individual will feel within the storm the unending cycle of 
creativity, and another will personify it as the work of the devil. 

Through all your lives you will interpret the reality that you see in your own way, and 
that way will have its effect upon you, and in turn upon others. The man who literally 
hates, immediately sets himself up in this fashion: He prejudges the nature of reality 
according to his own limited understanding. 

Now I am emphasizing the issue of hate in this chapter on reincarnation because its 
results can be so disastrous. A man who hates always believes himself justified. He 
never hates anything that he believes to be good. He thinks he is being just, therefore, 
in his hatred, but the hatred itself forms a very strong claim that will follow him 
throughout his lives, until he learns that only the hatred itself is the destroyer. 

Far be it from me to interrupt your edifying conversation. Remember what you 
concentrate upon, and we will leave it at that. Now we will resume dictation. 

I would like to make it clear that there is nothing to be gained, either, by hating 
hatred. You fall into the same trap. 

What is needed is a basic trust in the nature of vitality, and faith that all elements of 
experience are used for a greater good, whether or not you can perceive the way in 
which "evil" is transmuted into creativity. What you love will also be a part of your 
experience in this life and others. 

The most important idea to be remembered is that no one thrusts the experience of 
any given lifetime upon you. It is formed faithfully according to your own emotions and 
beliefs. The great power and energy of love and creativity is apparent in the mere fact of 
your existence. This is the truth so often forgotten - that [the combination of] 
consciousness and existence continues and absorbs those elements that seem to you so 
destructive. 

Hate is powerful if you believe in it, and yet though you hate life, you will continue to 
exist. You have made appointments, each of you, that you have forgotten. They were 
signed, so to speak, before you were born in this existence. In many cases the friends 
that you make were close to you long before you met them in this present life. 

This does not mean that every one in your present acquaintanceship has been 
known to you, and it certainly does not imply a boring record played over and over 



again, for each encounter is a new one in its own way. Remembering what I said about 
families, realize also that towns and villages may also be composed of the past 
inhabitants of other such towns and villages, transposed with new experiences and 
backgrounds, as the group tries different experiments. 

Now sometimes, there are also such variations in that the inhabitants of a particular 
town now may be the reborn inhabitants of those who lived, say, in 1632 in a small 
Irish village. They may be transposed to a town in Idaho. 

Some who wanted to travel from the Old World to the New, may be reborn in the new 
one. You must remember also that abilities from past lives are at your disposal for your 
present use. You reap your own rewards. Information concerning these is often given to 
you in the sleep state, and there is a kind of gestalt type of dream, a root dream, by 
which those who have known each other in past lives now communicate. 

In such dreams, general mass-information is given, that the individuals then use as 
they desire. Overall plans for development are made, as the group members, say, of a 
town decide upon its destiny. Some individuals always choose to be born as a part of 
some group - reborn, in other words, with past contemporaries, while others, disdaining 
such endeavors, return in much more isolated positions. 

This is a matter of psychological feeling. Some individuals are more at ease, more 
assured, and more capable working with others in this case. You could consider an 
analogy in which John Doe follows his kindergarten class all the way through high 
school. In a reincarnational situation, he would always choose to return with 
associates. Others, however, would rather skip from school to school, appearing alone, 
relatively speaking, with greater freedom, more challenge, but without the comforting 
framework of security chosen by the others. 

In each case the individual is the judge, not only of each succeeding life, its time, 
environment, and historical date, but also of its overall character and methods of 
accomplishment. There are as many different ways to reincarnate, therefore, as there 
are inner selves, and each inner self will choose its own characteristic methods. 

In each life you are meant to check the exterior environment in order to learn your 
inner condition. The outer is a reflection of the inner. 

You are meant to understand the nature of your inner self, and to manifest it 
outward. As this is done, the exterior circumstances should change for the better as the 
inner self becomes more aware of its own nature and capabilities. Theoretically, then, in 
each life you would become stronger, healthier, wealthier, and wiser, but it does not 
work that way, for many reasons. As mentioned earlier, many personalities adopt 
different kinds of experiences, focusing upon development in certain specific areas, and 
ignoring others perhaps for a series of lives. 

No consciousness has the same experiences or interprets them the same, and so 
each individual utilizes reincarnational opportunities in his own way. Sex changes, for 
example, are necessary. Some individuals alternate their sex in each life. Others have a 
series of female lives and then a series of male lives, or vice versa, but the entire 
reincarnational framework must involve both sexual experiences. 

Abilities cannot be developed following a one-sex line. There must be experiences in 



motherhood and fatherhood. When you get to the point that you realize you are forming 
your day-to-day existence and the life that you know, then you can begin to alter your 
own mental and psychic patterns, and therefore change your daily environment. 

This realization, however, should go hand in hand with a deep intuitional knowledge 
of the capabilities of the inner self. These two factors together can release you from any 
difficulties that have arisen in past lives. The entire structure of your existence will 
begin to change with these realizations, and an acceleration of spiritual and psychic 
growth will develop. 

There is an inner logic to your current relationships, attitudes, and experiences. If in 
one life, for example, you hated women, you may very well be a woman in the next life. 
Only in this way, you see, would you be able to relate to the experience of womanhood, 
and then as a woman face those attitudes that you yourself had against women in the 
past. 

If you had no sympathy for the sick, you may then be born with a serious disease, 
again now self-chosen, and find yourself encountering those attitudes that once were 
your own. Such an existence would usually also include other issues, however. No 
existence is chosen for one reason only, but would also serve many other psychological 
experiences. 

A chronically ill existence, for example, might also be a measure of discipline, 
enabling you to use deeper abilities that you ignored in a life of good health. The 
perfectly happy life for example, on the surface, may appear splendid, but it may also be 
basically shallow and do little to develop the personality. 

The truly happy existence, however, is a deeply satisfying one that would include 
spontaneous wisdom and spiritual joy. I am not saying, in other words, that suffering 
necessarily leads to spiritual fulfillment, nor that all illness is accepted or chosen for 
such a purpose, for this is not the case. 

Illness is often the result of ignorance and lazy mental habits. Such a discipline may 
be adopted however by certain personalities who must take strong measures with 
themselves because of other characteristics. There is an overall pattern to relationships 
within lives, and yet this does not mean that you travel through various existences with 
the same limited and familiar number of friends and acquaintances, merely altered like 
actors with a change of face or costume. 

Groups of individuals come together in various lives for certain purposes, separate, 
and may or may not come together again in a different time or place. Again, however, 
there is no rigid rule. Some families are literally reincarnations of their ancestors, but 
this is not the general case by any means. Deep relationships will continue in one way 
or another. Others will simply disappear. 

The point I want to make is that the opportunity for development and knowledge is 
as present at this moment, in this life, as it will ever be. If you ignore day-by-day 
opportunities for development now, no one can force you to accept and utilize greater 
abilities after death, or between lives. The teachers are there in after-death experience, 
but there are also teachers here in your existence now. 

Some families come together in a particular life not because of great attraction or 



love in a past existence, but for the opposite reason. Families may be composed, then, 
of individuals who disliked each other in the past and come together in a close 
relationship where they are to work together toward a common goal, learn to 
understand each other better, and work out problems in a different kind of context. 

Jointly, each generation has its own purpose. It is this - to perfect inner knowledge, 
and to materialize it as faithfully as possible outward into the world. The changing 
physical scene throughout the centuries, as you know them, represents the inner 
images that have flickered through the minds of the individuals who lived within the 
world through the various ages. 

It is not necessary that you learn about your own past lives, though it may be helpful 
if you understand that you chose the circumstances of your birth this time. 

If you examine your own life now carefully, the challenges that you have set for 
yourself will become apparent. This is not easy to do, but it is within the grasp of each 
individual. If you release yourself from hatred, then you automatically release yourself 
from any such relationships in the future - or any experiences that are based upon 
hatred. 

Knowing your reincarnational background, but not knowing the true nature of your 
present self, is useless. You cannot justify or rationalize present circumstances by 
saying, "This is because of something I did in a past life," for within yourself now is the 
ability to change negative influences. You may have brought negative influences into 
your life for a given reason, but the reason always has to do with understanding, and 
understanding removes those influences. 

You cannot say, "The poor are poor simply because they chose poverty, and therefore 
there is no need for me to help them." This attitude can easily draw poverty to you in 
the next experience. 

Each individual is not at the same level of achievement even at the end of the 
reincarnational cycle. Some possess certain qualities that do not find a counterpart 
within human experience. Physical existence itself has a different effect upon various 
individuals. Some find it an excellent medium of expression and development. They are 
suited to it. They have the knack for expressing themselves in physical ways and 
objectifying inner feelings faithfully. Others find this difficult, and yet these same 
individuals may do much better in other levels of reality. 

There are "hardy souls" who thrive in physical reality, and who may have difficulties 
acclimating to other nonphysical areas of activity. In all of these areas, however, deep 
spiritual or emotional contexts are never negated. Very close friends from past lives, 
who are in a position to do so, often communicate with you when you are in the dream 
state, and the relationships are continued though you do not realize it consciously. 

On an unconscious basis, you are aware of the birth into physical life of someone 
you have known in the past. The strangers that you meet in your dreams are often, of 
course, people now alive - contemporaries - that you have also known in past lives. 

There are also passing relationships, contacts made and then dropped. A mate from 
any given life, for example, may or may not represent someone with whom you have a 
deep abiding tie, and again you may marry someone because of highly ambiguous 



feelings from a past life, and choose a married relationship that is not based upon love, 
though love may emerge. 

Twins, incidentally, almost always involve very deep, abiding psychic relationships of 
a strong, sometimes obsessive nature. I am speaking now of identical twins. 

Reincarnational goals also vary greatly. I want to stress that reincarnation is a tool 
used by personalities. They each use it in their own way. Some enjoy female existences, 
or have greater fondness for male lives. While both must be encountered, there is a 
great range of choice and activity. Some personalities will have difficulties along certain 
lines, and develop with relative ease in other ways. 

Predetermination is never involved, for the challenge and circumstances are chosen. 
Some problems may be put off, for example, for several existences. Some personalities 
want to solve their strongest problems and get them over with, perhaps in a series of 
rather trying existences and exaggerated circumstances. 

Others of a more placid nature will take their problems one at a time. Rest periods 
may also be taken, and they are highly therapeutic. For example, an excellent, 
satisfying life with a minimum of problems may be chosen either as a prelude to a life of 
concentrated challenge or as a self-adopted reward for a previous difficult life. Those 
that thoroughly enjoy the physical medium, without being obsessed by it, however, do 
very well indeed. The "laws" of reincarnation are adapted by the individual personalities 
to suit themselves. 



CHAPTER 13 



REINCARNATION, DREAMS, AND THE HIDDEN 
MALE AND FEMALE WITHIN THE SELF 

As I mentioned earlier, each person lives both male and female lives. As a rule, 
conscious memory of these is not retained. To prevent an overidentification of the 
individual with his present sex, within the male there resides an inner personification of 
femaleness. This personification of femaleness in the male is the true meaning of what 
Jung called the "anima." 

The anima in the male is, therefore, the psychic memory and identification of all the 
previous female existences in which the inner self has been involved. It contains within 
it the knowledge of the present male's past female histories, and the intuitive 
understanding of all the female qualities with which the personality is innately 
endowed. 

The anima, therefore, is an important safeguard, preventing the male from over- 
identifying with whatever cultural male characteristics have been imposed upon him 
through present background, environment, and education. The anima serves not only 
as a personal but as a mass-civilizing influence, mellowing strongly aggressive 
tendencies and serving also as a bridge both in communicating with women in a family 
relationship, and in communication also as it is applied through the arts and 
verbalization. 

The male will often dream of himself, therefore, as a female. The particular way in 
which he does so, can tell him much about his own reincarnational background in 
which he operated as a female. Maleness and femaleness are obviously not opposites, 
but merging tendencies. The priestess, the mother, the young witch, the wife, and the 
old wise woman - these general types are archetypes, simply because they are "root 
elements" representing, symbolically, the various kinds of so-called female qualities and 
the various kinds of female lives that have been lived by males. 

They have also been lived by females, of course. However, the women do not need to 
be reminded of their femaleness, but again, so that they do not overidentify with their 
present sex, there is what Jung called the "animus," or the hidden male within the 
woman. 



Again, however, this represents the male lives with which the self has been involved - 
the young boy, the priest, the aggressive jungle man," and the wise old man. These are 
types, representing generally and symbolically past male lives lived by present women. 
Women, therefore, can learn much about their reincarnational past as men, through 
studying those dreams in which these types appear, or in which they themselves appear 
as men. 

Through the anima and the animus, so-called, present personalities are able to draw 
upon the knowledge and intuitions and background that was derived from past 
existences as the opposite sex. On some occasions, for example, the woman may go 
overboard and exaggerate female characteristics, in which case the animus or male 
within comes to her aid, bringing through dream experiences an onrush of knowledge 
that will result in compensating malelike reactions. 

The same applies to a male when he over-identifies with what he believes to be male 
characteristics, for whatever reason. The anima or woman within will rouse him to 
make compensating actions, causing an upsurge of intuitive abilities, bringing a 
creative element to offset aggressiveness. 

Ideally, left alone, these operations would result in a balance individually and en 
masse, where aggressiveness was always used creatively, as indeed it can and should 
be. 

The animus and the anima are, of course, highly charged psychically, but the origin 
of this psychic charge and the inner fascination are the result of a quite legitimate inner 
identification with these personified other-sex characteristics. 

They not only have a reality in the psyche, however, but they are imbedded in 
genetically codified data by the inner self - a genetic memory of past psychic events - 
transposed into the genetic memory of the very cells that compose the body. 

Each inner self, adopting a new body, imposes upon it and upon its entire genetic 
makeup, memory of the past physical forms in which it has been involved. Now the 
present characteristics usually overshadow the past ones. They are dominant, but the 
other characteristics are latent and present, built into the pattern. The physical pattern 
of the present body, therefore, is a genetic memory of the selfs past physical forms, and 
of their strengths and weaknesses. 

I will try to put this as simply as possible. There are presently invisible layers within 
the body, the topmost layer that you see representing, of course, the present physical 
form. But enmeshed within this there are what amount to invisible layers, "shadow," 
latent layers that represent previous physical images that have belonged to the 
personality. 

They are kept in abeyance, so to speak. They are connected electromagnetically to 
the atomic structure of the present body. To your way of thinking, they would be 
unfocused. They are a part of your psychic heritage, however. Often you can call up a 
past strength of a previous body, to help compensate for a present weakness. The body 
does not only carry memory biologically of its own past condition in this life therefore, 
but indelibly with it, even physically, are the memories of the other bodies that the 
personality has formed in previous reincarnations. 



The anima and the animus are closely connected with these interior body images. 
These body images are highly charged psychically, and also appear in the dream state. 
They operate as compensations and reminders to prevent you from over-identifying 
yourself with your present physical body. 

They are, of course, both male and female. When you are ill, in the dream state you 
often have experiences in which you seem to be someone else with an entirely healthy 
body. Often such a dream is therapeutic. An "older" reincarnational body has come to 
your aid, from which you draw strength through the memory of its health. 

Reincarnational experiences are a part of the framework of the self, a facet of the 
multidimensional reality of the living psyche. These experiences will, therefore, be 
reflected not only in the dream state, but in other layers of activity. 

The fabric of the present self is interwoven with these reincarnational "pasts," and 
from them the present self draws unconsciously from its own bank of personality 
characteristics, activities, and insights. Often past life memories come to the surface 
but are not recognized as such, since they appear in fantasy form, or are projected into 
art creations- 
Many writers of historical pieces, for example, are writing out of direct experience 
with those times. Such instances represent an excellent working rapport between the 
present self and the unconscious, which brings these memories to the surface in such a 
way that current life is enriched. More often than not, true awareness of the situation 
often becomes almost conscious, and just beneath awareness the individual knows the 
source of his authentic material. 

In dreams this reincarnational material is likewise cast into a dramatic mold very 
frequently. Beneath all this, the anima and the animus work together, again not 
opposites but blending characteristics. Together, of course, they represent the fount of 
creativity, psychically as well as physically. 

The anima represents the necessary initial "inwardness," the brooding, caring, 
intuitive, inside-turning characteristics, the inward focusing from which creativity 
comes. 

The word "passive" is a poor one to describe the characteristics of the anima, in that 
it suggests a lack of motion, and this is hardly the case. It is true that the anima allows 
itself to be acted upon, but the motive behind this is the desire and the necessity to 
tune into other forces that are supremely powerful. The desire to be swept along, 
therefore, is as strong with the anima as the opposite desire for rest. The characteristics 
of the animus provide the aggressive thrust that returns the personality back outward 
into physical activities, triumphantly holding the products of creativity that the anima 
characteristics have secured. 

The whole self is obviously the sum of these characteristics, and more. After the final 
incarnation, the physical, sexual type of creativity is simply no longer needed. You do 
not need to reproduce physically, in other words. In simple terms the whole self 
contains male and female characteristics, finely tuned together, blended so that true 
identity can then arise - for it cannot, when one group of characteristics must be 
emphasized over the other group, as it must be during your present physical existence. 



There are many reasons why the separation has been adopted within your 
dimension. The reasons have to do with the particular way in which mankind has 
chosen to evolve and use his abilities; and I will have more to say regarding this point, 
but it does not belong in this chapter. 

The projection of the man's anima, or hidden female self, upon [his] relations is quite 
natural, and allows him not only to understand them better but to relate with the other 
female existences of his own. The same is true of the woman's projection of the animus 
upon male relatives and friends. The reality of the anima and the animus is far deeper 
then than Jung supposed. Symbolically speaking, the two together represent the whole 
self with its diverse abilities, desires, and characteristics. 

Together they act as a built-in, unconscious stabilizing factor, operating behind the 
faces of your civilization not only individually but culturally. 

Personality as you know it, cannot be understood unless the true meaning of the 
anima and the animus is taken into consideration. The reincarnational pattern is 
generally speaking an open one, in that within it there is room for diversity. Each whole 
self has its own individual characteristics. It can live its lives as it sees fit within the 
guidelines. There may be a series of male or female existences, unbroken. Such a choice 
has some drawbacks. 

There are, however, no rules dictating the sexual development in varying 
incarnations, except that experience with both sexes must be taken on, and the various 
characteristics developed. This does not mean that an equal number of male and female 
lives must be lived. Some, for example, find it far easier to develop as one sex or the 
other, and will need more opportunities for experience as the sex with which they expe- 
rience difficulty. 

The animus and the anima become even more important in these instances when a 
series of one-sex lives are chosen. The original pattern for the animus and anima comes 
from the whole self before reincarnations. The animus and the anima are born into the 
individual with the first physical life, and serve as an inner pattern, reminding the per- 
sonality of its basic unity. Here is another reason for the strong psychic charge behind 
these symbols and the godlike quality that they can transmit and project. 

The male yearns toward the anima because it represents to the deep unconscious 
those other characteristics of the whole self that, on the one hand, lie latent, and that, 
on the other hand, struggle for release. The tension between the two leads him to 
temper aggressiveness with creativity, or to use aggressiveness creatively. 

Now there are deep correlations between these symbols and the struggle in which 
mankind is involved. Your consciousness as you know it, your particular present kind 
of consciousness, is a statement of awareness brought about by a particular kind of 
tension, a specific kind of focus arising from the true unconscious of the whole self. 

The true unconscious is not unconscious. Instead, it is so profoundly and 
unutteringly conscious that it bubbles over. The life that you know is simply one of the 
many areas in which it is conscious. In each facet of its consciousness, literally 
tremendous power and balance must be maintained to hold aloft this particular 
consciousness-experience from all others. 



Your reality exists in a particular area of activity in which aggressive qualities, 
thru sting-outward characteristics, are supremely necessary to prevent a falling back 
into the infinite possibilities from which you have only lately emerged. Yet from this 
unconscious bed of possibilities you derive your strength, your creativity, and the fragile 
yet powerful kind of individual consciousness that is your own. 

The two-sex division was adopted, separating and balancing these most necessary 
but seemingly opposing tendencies. Only beginning consciousness needs these kind of 
controls. The anima and the animus, therefore, are embedded deeply with their 
necessary complementary but apparently opposed tendencies, and they are highly 
important in maintaining the very nature of your human consciousness. 

There is also a natural tension, then, between sexes that is based n far deeper 
causes than physical ones. The tension results from the nature of your consciousness 
that arises from the anima, but depends r its continuation upon the "aggressiveness" of 
the animus. I have to me extent explained the fascination that one has for the other, as 
suiting from the inner knowledge of the whole self, that strives to attain true identity as 
it struggles to combine and fulfill the seemingly opposite tendencies that are a part of it. 

At the end of the reincarnational cycle, the whole self is far more developed than it 
was before. It has realized and experienced itself in a dimension of reality unknown to it 
earlier, and in doing so, has of course increased its being. It is not a matter, then, of a 
whole self splitting in half, and then simply returning to itself. 

Now there are many matters concerning the nature of conception that should be 
discussed here. Again, however, there is leeway and many variations. Usually between 
lives you choose ahead of time your children, and they choose you as parents. 

If you are to be born as a male, then the mother serves as a stimulus to activate the 
symbol of the anima in you, so that the pattern of your own female lives becomes a 
portion of your next existence. Your mother, if you have known her in the past, will find 
at your birth an upsurge of dreams involving other existences in which the two of you 
were together. 

These may not even be recorded consciously, but in many cases they are, and are 
then forgotten. Her own past male lives will help her relate to you as her son. In some 
cases new mothers may feel highly aggressive and nervous. These feelings are 
sometimes due to the fact that the male son causes an activation of the animus in her, 
with a resulting charge of aggressive feelings. 

The atoms that compose the fetus have their own kind of consciousness. The volatile 
awareness-consciousnesses that exist independently of matter, form matter according 
to their ability and degree. The fetus, therefore, has its own consciousness, the simple 
component consciousness made up of the atoms that compose it. This exists before any 
reincarnating personality enters it. The consciousness of matter is present in any 
matter - a fetus, a rock, a blade of grass, a nail. 

The reincarnating personality enters the new fetus according to its own inclinations, 
desires, and characteristics, with some built-in safeguards. However there is no rule, 
then, saying that the reincarnating personality must take over the new form prepared 
for it either at the point of conception, in the very earliest months of the fetus's growth, 



or even at the point of birth. 

The process is gradual, individual and determined by experience in other lives. It is 
particularly dependent upon emotional characteristics - not necessarily of the last 
incarnated self, but the emotional tensions present as a result of a group of past 
existences. 

Various methods of entry are adopted. If there is a strong relationship between the 
parents and the child-to-be, then the personality may enter at the point of conception if 
he is extremely anxious to rejoin them. Even here, however, large portions of self-aware- 
ness continue to operate in the between-life dimension. 

In the beginning, the womb state under these conditions is a dreamlike one, with the 
personality still focused mainly in the between-life existence. Gradually the situation 
reverses, until it becomes more difficult to retain clear concentration in the between-life 
situation. 

In these circumstances, when the personality attaches itself at conception, there is 
almost without exception strong past-life connections between parents and child, or 
there is an unceasing and almost obsessional desire to return to the earthly situation - 
either for a specific purpose, or because the reincarnating personality is presently ob- 
sessed with earthly existence. This is not necessarily detrimental. The personality can 
simply realize that it takes to physical experience well, is presently earth-oriented, and 
finds earthly atmosphere a rich dimension for the growth of its own abilities. 

Some personalities are drawn to enter at conception as a result of seemingly less 
worthy motives - greed, for example, or an obsessional desire that is partially composed 
of unresolved problems. Other personalities who never completely take to earthly 
existence may hold off full entry for some time, and even then always remain at a 
certain distance from the body. At the other end of the scale, before death the same 
applies, where some individuals remove their focus from physical life, leaving the body 
consciousness alone. Others stay with the body until the last moment. In the early days 
of infancy, there is not a steady focus of the personality in the body in any case. 

In all cases the decisions have been made ahead of time, as I told you. The 
reincarnating personality is aware, therefore, when the conception for which it has been 
waiting takes place. And while it may or may not choose to enter at that point, it is 
drawn irresistibly to that time and point in space and flesh. 

On occasion, long before conception takes place, the personality who will end up as 
the future child will visit that environment of both parents-to-be, drawn again. This is 
quite natural. 

Between lives an individual may see flashes of the future existence, not necessarily of 
particular events, but experience the essence of the new relationship and in expectation 
remind himself of the challenge he has set. In these terms, the ghosts of the future are 
as real in your homes as the ghosts of the past. 

You do not have completely empty shells of matter about to be filled, in that the new 
personality hovers in and about, particularly after conception and with greater 
frequency and intensity thereafter. The shock of birth has several consequences, 
however, that usually draw the personality full blast, so to speak, into physical reality. 



Before this, the conditions are fairly uniform. The body consciousness is nurtured 
almost automatically, reacting strongly but under highly controlled conditions. 

At birth, all of this is suddenly over, and [new] stimuli [are] introduced with a 
rapidity that the body consciousness has never to that point experienced. 

It greatly needs a stabilizing factor. Previously the body consciousness has been 
enriched and supported by deep biological and telepathic identification with the mother. 
The communication of the living cells is far more profound than you imagine. The 
identification is almost complete before birth as far as body consciousness alone is 
concerned. 

Until the new personality enters, the fetus regards itself as a part of the organism of 
the mother. This support is suddenly denied at birth. If the new personality has not 
entered earlier to any full extent, it usually does so at birth, in order to stabilize the new 
organism. It comforts the new organism, in other words. The new personality, therefore, 
will experience birth to varying degrees according to when it has entered this 
dimension. 

When it enters at the point of birth, it is fairly independent, not yet identified with 
the form it has entered, and acting in a supportive role. If the personality entered at 
conception or sometime before birth, then it has to some extent identified with the body 
consciousness, with the fetus. It has already begun to direct perception - though 
perception has begun whether or not it is so directed - and it will experience the shock 
of birth in immediate, direct terms. 

There will be no distance between the personality and the experience of birth, then. 
The newly entered personality, as a consciousness, flickers, in that there is a while 
before stabilization takes place. When the child, particularly the young child, is 
sleeping, for example, the personality often simply vacates the body. Gradually the 
identification with the between-life situation dwindles until nearly full focus resides in 
the physical body. 

There are obviously those who identify with the body far more cormpletely than 
others. Generally speaking, there is an optimum point of focus in physical reality, a 
period of intensification that has nothing to do with duration. It can last for a week or 
thirty years, and from then onward it begins to dwindle, and imperceptibly begins to 
shift to other layers of reality. 

Now. A crisis, particularly in very early or very late life, may so shatter the 
personality's identification with the body that he vacates it temporarily. He may do one 
of many things. He may leave so completely that the body goes into coma, if the body 
consciousness has also suffered shock. If the shock is psychological and the body 
consciousness is still operating more or less normally, then he may revert to an earlier 
reincarnational personality. 

In such a case, this is simply a regression that often passes. Here we become 
concerned again with the animus and the anima. If a personality believes that it is 
doing a poor job in a male life, it may activate the anima's qualities, taking on the 
characteristics of a past female existence in which it handled itself well. Reversing the 
picture, the same can happen to a woman. 



On the other hand, if the personality finds that it has so over-identified with its 
present sex that its individuality is deeply threatened, then it may also bring to the fore 
the opposite picture, going so far as to identify again with a past personality of the 
opposite sex. 

The hold of the personality over the body is tenuous in the early years, and grows 
stronger. The personality, for its own reasons, may decide upon choosing a body that is 
not aesthetically pleasing. He may never relate to it, and while the existence will serve 
what purposes he had in mind, there will always be a basic sensed distance between 
the body and the personality within it. 

Those mentioned earlier who enter at the point of conception are usually highly 
anxious for physical existence. They will, therefore, be more fully developed and show 
their individual characteristics very early. They seize upon the new body and already 
mold it. The control over matter is vigorous, and they usually stay within the body, 
dying either in accidents where death is immediate or in sleep or with a disease that 
strikes quickly. They are manipulators of matter as a rule. 

They are emotional. They work out their problems in immediate, sometimes 
impatient, tangible ways. They work well with earth materials, and translate their ideas 
with great force into physical terms. They make cities, monuments. They are architects. 
They are concerned 

with forming matter and molding it to their desire. 

As a rule, now, those who do not enter your plane of existence until the point of birth 
are less able manipulators in those particular term s . They are the mean, if such a term 
can be used, the mean or average. 

Now there are some who resist the new existence, even though they chose it, as long 
as possible. To some extent they must be present at birth, but they can still escape any 
full identification with the born infant. They hover within and about the form, but half 
reluctantly. There are many reasons for such behavior. Some personalities simply prefer 
in-between-life existence and are much more concerned with the theoretical solving of 
problems than the practical application necessarily involved. Others have discovered 
that physical existence does not meet their needs as well as they thought it would, and 
they will progress much better in other fields of reality and existence. 

Because of their own characteristics, however, some prefer to set up a certain 
distance between themselves and their physical existences. They are much more 
concerned with symbols. They look upon earthly life as highly experimental. They 
approach it almost with a jaundiced eye, so to speak. They are not interested so much 
in manipulating matter as they are curious as to the ways in which ideas appear within 
matter. 

Again generally speaking, they are always more at home with ideas, philosophies, 
and nontangible realities. They are thinkers always a bit apart, their body types 
showing a lack of muscular development. Poets and artists, while somewhat of this 
nature, as a rule are more deeply appreciative of the physical values of earthly 
existence, although they have many of the same characteristics. 

The attitude toward the body will always vary, therefore. Various types of bodies may 



be chosen, but there will still be overall preferences on the part of the whole self, and 
characteristics that will lead the whole self, so that generally the various lives lived will 
still have their own individual flavor. 

It is almost impossible to speak of when the personality enters the physical body 
without discussing the ways in which it leaves it, for all this is highly dependent upon 
personal characteristics and attitudes toward physical reality. Decisions as to future 
lives may be made not only in between-life conditions but also in dream states in any 
given life. 

You may have already decided for example, now, upon the circumstances for your 
next incarnation. Although in your terms your new parents may be infants now, or in 
your scale of time not even born, the arrangements may still be made. 



CHAPTER 14 



STORIES OF THE BEGINNING, AND THE 
MULTIDIMENSIONAL GOD 

As the present life of any individual rises from hidden dimensions beyond those 
easily accessible in physical terms, and as it draws its energy and power to act from 
unconscious sources, so does the present physical universe as you know it rise from 
other dimensions. So does it have its source, and derive its energy from deeper realities. 

History, as you know it, represents but one single light upon which you focus. You 
interpret the events that you see therein, and you project upon its glimmer your 
interpretation of events that may occur. So entranced is your concentration, that when 
you wonder about the nature of reality you automatically confine your question to this 
one small flickering moment that you call physical reality. When you ponder upon the 
aspects of God, you unthinkingly speak of the creator of that one light. That light is 
unique, and if you truly understood what it was, you would indeed understand the 
nature of true reality. 

History, as you think of it, represents but one thin line of probabilities, in which you 
are presently immersed. It does not represent the entire lifetime of your species or the 
catalogue of physical activities, or begin to tell the story of physical creatures, their 
civilizations, wars, joys, technologies, or triumphs. Reality is far more diverse, far richer 
and unutterable than you can presently suppose or comprehend. Evolution, as you 
think of it and as it is categorized by your scientists, represents but one probable line of 
evolution, the one in which, again, you are presently immersed. 

There are, therefore, many other equally valid, equally real evolutionary 
developments that have occurred and are occurring and will occur, all within other 
probable systems of physical reality. The diverse, endless possibilities of development 
possible could never appear within one slender framework of reality. 

With splendid innocence and exuberant pride, you imagine that the evolutionary 
system as you know it is the only one, that physically there can be no more. Now within 
the physical reality that you know, there are hints and clues as to the nature of other 
physical realities. There are, latent, within your own physical forms other senses, 
unused, that could have come to the front but in your probability did not. Now I have 
been speaking of earthly developments, realities therefore clustered about earthly 



aspects as you know them. 

No evolutionary line is a dead one. Therefore if in your system it disappears, it 
emerges within another. All probable materializations of life and consciousness have 
their day, and create those conditions within which they can flourish; and their day, in 
your terms, is eternal. 

I am speaking now, in this chapter, mainly about your own planet and solar system, 
but the same applies to all aspects of your physical universe. You are aware, then, of 
only one specific, delicately balanced but unique portion of physical existence. You are 
not only creatures of corporeal being, forming images of flesh and blood, embedded in a 
particular kind of space and time; you are also creatures rising out of a particularized 
dimension of probabilities, born from dimensions of actuality richly suited to your own 
development, enrichment and growth. 

If you have any intuitive understanding as yet concerning the nature of the entity or 
whole self, you will see that it has placed you in a position in which certain abilities, 
insights, and experience can be realized, and in which your unique kind of 
consciousness can be nurtured. Your slightest experience has far more repercussions 
within this multidimensional environment than the physical brain can conceive. For if 
you are intensely preoccupied with what may seem to be one infinitesimally minute 
aspect of reality, and while you seem to be completely embedded within it, only the 
most "surface" elements of the self are so entranced. I do not like the term "surface" in 
this regard, though I have used it to suggest the multitudinous portions of the self that 
are otherwise engaged - some of them as entranced in their reality as you are in yours. 

The entity, the true multidimensional self, is aware of all of its experiences, and this 
knowledge is to some extent available to these other portions of the self, including of 
course the physical self as you know it. These various portions of the self in fact will 
eventually (in your terms) become fully aware. Period. This awareness will automatically 
alter what now seems to be their nature, and add to the multiplicitude of existence. 

There are many probable systems of reality, therefore, in which physical data 
predominates, but such physical probabilities represent but one small portion. Each of 
you also exist in nonphysical systems, and I have explained earlier that your slightest 
thought or emotion is manifested in many other ways than in your own field of 
existence. 

Only a portion of your entire identity is "presently" familiar to you, as you know. 
Therefore, when you consider the question of a supreme being, you imagine a male 
personality with those abilities that you yourselves possess, with great emphasis upon 
qualities you admire. This imagined god has therefore changed throughout your 
centuries, mirroring man's shifting ideas of himself. 

God was seen as cruel and powerful when man believed that these were desirable 
characteristics, needed particularly in his battle for physical survival. He projected 
these upon his idea of a god because he envied them and feared them. You have cast 
your idea of god, therefore, in your own image. 

In a reality that is inconceivably multidimensional, the old concepts God are 
relatively meaningless. Even the term, a supreme being, is in itself distortive, for you 



naturally project the qualities of human nature n it. If I told you that God was an idea, 
you would not understand what I meant, for you do not understand the dimensions in 
which an idea has its reality, or the energy that it can originate and propel. You not 
believe in ideas in the same way that you believe in physical objects, so if I tell you that 
God is an idea, you will misinterpret this to that God is less than real - nebulous, 
without reality, without purpose, and without motive action. 

Now your own physical image is the materialization of your idea of yourself within 
the properties of matter. Without the idea of yourself, your physical image would not be; 
yet often it is all you are aware of. The initial power and energy of that idea of yourself 
keeps your image alive. Ideas, then, are far more important than you realize. If you will 
try to accept the idea that your own existence is multidimensional, that you dwell 
within the medium of infinite probabilities, then you may catch a slight glimpse of the 
reality that is behind the word "god," and you may understand why it is almost 
impossible to capture a true understanding of that concept in words. 

God, therefore, is first of all a creator, not of one physical universe but of an infinite 
variety of probable existences, far more vast than those aspects of the physical universe 
with which your scientists are familiar. He did not simply then send a son to live and 
die on one small planet. He is a wart of all probabilities. 

There have been parables told, and stories of beginnings. All of these have been 
attempts to transmit knowledge in as simple terms as possible. Often answers were 
given to questions that literally have no meaning outside of your own system of reality. 

For example: There was no beginning, and there will be no end, yet parables have 
been given telling you of beginnings and endings simply because with your distorted 
ideas of time, beginnings and endings seem to be inseparable, valid events. As you learn 
to turn the focus of your attention away from physical reality and therefore experience 
some slight evidence of other realities, your consciousness will cling to old ideas that 
make true explanations impossible for you to understand. Multidimensional awareness 
is available to you in your dreams, however, in some trance states, and often even 
beneath ordinary consciousness as you go about your day. 

This awareness gives personal experience with the multidimensional richness that 
exists not apart from but intermingled with, within, through, and all about your 
physical world of sense. To say that physical life is not real is to deny that reality 
pervades all appearance, and is a wart of all appearance. In the same manner, God does 
not exist apart from or separate from physical reality, but exists within it and as a wart 
of it, as he exists within and as a wart of all other systems of existence- 

Your Christ figure represents, symbolically, your idea of God and his relationships. 
There were three separate individuals whose history blended, and they became known 
collectively as Christ - hence many discrepancies in your records. These were all males 
because at that one of your development, you would not have accepted a female coun- 
terpart. 

These individuals were a wart of one entity. You could not but imagine God as a 
father. It would never have occurred to you to imagine a god in any other than human 
terms. Earth components. These three figures worked out a drama, highly symbolic, 



propelled by concentrated energy of great force. 

The events as they are recorded, however, did not occur in history. The crucifixion of 
Christ was a psychic, but not a physical event. Ideas of almost unimaginable magnitude 
were played out. 

Judas, for example, was not a man in your terms. He was - like all the other 
disciples - a blessed, created "fragment personality," formed by the Christ personality. 
He represented the self-betrayer. He dramatized a portion of each individual's 
personality that focuses upon physical reality in a grasping manner, and denies the 
inner self out of greed. 

Each of the twelve represented qualities of personality that belong to one individual, 
and Christ as you know him represented the inner self. The twelve, therefore, plus 
Christ as you know him (the one figure composed of the three) represented an 
individual earthly personality - the inner self - and twelve main characteristics 
connected with the egotistical self. As Christ was surrounded by the disciples, so the 
inner self is surrounded by these physically oriented characteristics, each drawn 
outward toward daily reality on the one hand, and yet orbiting the inner self. 

The disciples, therefore, were given physical reality by the inner self, as all of your 
earthly characteristics come out of your inner nature. This was a living parable, made 
flesh among you - a cosmic play worked out for your behalf, couched in terms that you 
could understand. 

The lessons were made plain, as all the ideas behind them were personified. If you 
will forgive the term, this was like a local morality play, put on in your corner of the 
universe. This does not mean it was less real than you previously supposed. In fact, the 
implications of what is 

said here should clearly hint at the more powerful aspects of godhood. 

The three Christ personalities were born upon your planet, and indeed became flesh 
among you. None of these was crucified. The twelve disciples were materializations from 
the energies of these three personalities - their combined energies. They were then fully 
endowed with individuality, however, but their main task was to clearly manifest within 
themselves certain abilities inherent within all men. 

The same kinds of dramas in different ways have been given, and while the drama is 
always different, it is always the same. This does not mean that a Christ has appeared 
within each system of reality. It means that the idea of God has manifested within each 
system in a way that is comprehensible to the inhabitants. 

This drama continues to exist. It does not belong, for example, to your past. Only 
you have placed it there. This does not mean that it always reoccurs. The drama, then, 
was far from meaningless, and the spirit of Christ, in your terms, is legitimate. It is the 
probable God-drama that you choose to perceive. There were others that were 
perceived, but not by you, and there are other such dramas existing now. 

Whether or not the Crucifixion occurred physically, it was a psychic event, and exists 
as do all the other events connected with the drama. 

Many were physical but some were not. The psychic event affected your world quite 
as much as the physical one, as is obvious. The whole drama occurred as a result of 



mankind's need. It was created as a result of that need, grew out of it, but it did not 
originate within your system of reality. 

Other religions were based upon different dramas, in which ideas were acted out in a 
way that was comprehensible to various cultures. Unfortunately, the differences 
between the dramas often led to misunderstandings, and these were used as excuses 
for wars. These dramas are also privately worked out in the dream state. The God- 
personified figures first were introduced to man in the dream state, and the way then 
prepared. 

In visions and inspirations, men knew that the Christ drama would be enacted and 
hence recognized it for what it was when it occurred physically. Its power and strength 
then returned to the dream universe. It had increased its vigor and intensity through 
the physical materialization. In private dreams, men then related to the main figures in 
the drama, and in the dream state they recognized its true import. 

God is more than the sum of all the probable systems of reality he has created, and 
yet he is within each one of these, without exception. He is therefore within each man 
and woman. He is also within each spider, shadow, and frog, and this is what man does 
not like to admit. 

God can only be experienced, and you experience him whether or not you realize it, 
through your own existence. He is not male or female, however, and I use the terms 
only for convenience's sake. In the most inescapable truth, he is not human in your 
terms at all, nor in your terms is he a personality. Your ideas of personality are too 
limited to contain the multitudinous facets of his multidimensional existence. 

On the other hand, he is human, in that he is a portion of each individual; and 
within the vastness of his experience he holds an "idea shape" of himself as human, to 
which you can relate. He literally was made flesh to dwell among you, for he forms your 
flesh in that he is responsible for the energy that gives vitality and validity to your pri- 
vate multidimensional self, which in turn forms your image in accordance with your 
own ideas. 

This private multidimensional self, or the soul, has then an eternal validity. It is 
upheld, supported, maintained by the energy, the inconceivable vitality, of All That Is. 

It cannot be destroyed then, this inner self of yours, nor can it be diminished. It 
shares in those abilities that are inherent within All That Is. It must, therefore, create 
as it is created, for this is the great giving that is behind all dimensions of existence, the 
spilling-over from the fountain of All That Is. 

I will in due time identify the figure of the third Christ personality. Now, however, I 
am concerned with the multidimensional aspects of All That Is. Such a reality can only 
be experienced. There are no facts that can be given that can portray with any 
faithfulness the attributes of All That Is. 

This reality and those attributes will appear within various systems of actuality in 
keeping with the camouflage data of any given system. The inner experience with the 
multidimensional God can come in two main areas. One is through the realization that 
this prime moving force is within everything that you can perceive with your senses. 
The other method is to realize that this primary motive force has a reality independent 



of its connection with the world of appearances. 

All personal contact with the multidimensional God, all legitimate moments of mystic 
consciousness, will always have a unifying effect. They will not, therefore, isolate the 
individual involved, but instead will enlarge his perceptions until he will experience the 
reality and uniqueness of as many other aspects of reality of which he is capable. 

He will feel, therefore, less isolated and less set apart. He will not regard himself as 
being above others because of the experience. On the contrary he will be swept along in 
a gestalt of comprehension in which he realizes his own oneness with All That Is. 

As there are portions of reality that you do not consciously perceive, and other 
systems of probability of which you are not consciously aware, so also are there aspects 
of primary godhood that you cannot at this moment comprehend. There are, therefore, 
probable gods, each one reflecting in its way the multidimensional aspects of a prime 
identity so great and dazzling that no one reality form or particular kind of existence 
could contain it. 

I have tried to give you some idea of the far-reaching creative effects of your own 
thoughts. With that in mind, then, it is impossible to imagine the multidimensional 
creativities that can be attributed to All That Is. The term 'All That Is' can be used as a 
designation to include all of those probable gods in all of their manifestations. 

Now it is easier perhaps for some of you to understand the simple stories and 
parables of beginnings of which I have spoken. But the time has come for mankind to 
take several steps further, to expand the nature of his own consciousness by trying to 
comprehend a more profound version of reality. You have outgrown the time of 
children's tales. When your own thoughts have a form and reality, when they have 
validity even in other systems of reality of which you are unaware, then it is not difficult 
to understand why other systems of probabilities are also affected by your own 
thoughts and emotions - nor why the actions of the probable gods are not affected by 
what happens in other dimensions of existence. 



CHAPTER 15 



REINCARNATIONAL CIVILIZATIONS, 
PROBABILITIES, AND MORE 
ON THE MULTIDIMENSIONAL GOD 

In a manner of speaking, it can be said that you have reincarnational civilizations as 
well as reincarnating individuals. Each entity who is born in flesh works toward the 
development of those abilities that can be best nurtured and fulfilled within the 
physical environment. He has a responsibility to and for the civilization in which he has 
each existence, for he helps form it through his own thoughts, emotions, and actions. 

He learns from failure as well as success. You think of physical history as beginning 
with the caveman and continuing up to the present, but there have been other great 
scientific civilizations; some spoken of in legend, some completely unknown - all in your 
terms now vanished 

It seems to you that you have, perhaps, but one chance as a species to solve your 
problems, or be destroyed by your own aggression, by your own lack of understanding 
and spirituality. As you are given many lives 

in which to develop and fulfill your abilities, so has the species in those terms been 
allotted more than the single line of historical development with which you are presently 
acquainted. The reincarnational structure is but one facet in the whole picture of 
probabilities. In it you have literally as much time as you need, to develop those 
potentials that you must develop, before leaving the reincarnational existences. Groups 
of people in various cycles of reincarnational activity have met crisis after crisis, have 
come to your point of physical development and either gone beyond it, or destroyed 
their particular civilization. 

In this case they were given another chance, having the unconscious knowledge not 
only of their failure, but the reasons behind it. They then began with a psychological 
head start as they formed new primitive groupings. Others, solving the problems, left 
your physical planet for other points in the physical universe. When they reached that 
level of development, however, they were spiritually and psychically mature, and were 
able to utilize energies of which you now have no practical knowledge. 

Earth to them now is the legendary home. They formed new races and species that 
could no longer physically accommodate themselves to your atmospheric conditions. 



However, they also continued on the reincarnational level as long as they inhabited 
phys 

reality. Some of these have mutated and have long left the reincarnational cycle, 
however. 

Those who have left it have evolved into the mental entities that they always were, 
you see. They have discarded material form. This group entities still takes a great 
interest in earth. They lend it support and energy. In a way, they could be thought of 
now as earth gods. On your planet they were involved in three particular civilizations 
long before the time of Atlantis; when, in fact, your planet itself in a somewhat different 
position. Particularly in relationship to three of the other planets that you know. The 
poles were reversed - they were, incidentally, for three long periods of your planet's his. 
These civilizations were highly technological; the second one being, fact, far superior to 
your own along those lines. Sound was utilized far more effectively, not only for healing 
and in wars, but also to power vehicles of locomotion, and to bring about the movement 
of physical matter. Sound was a conveyor of weight and mass. 

The strength of this second civilization lay mainly in the areas now known as Africa 
and Australia, although at that time not only was the climate entirely different, but the 
land areas. There was a different attraction of land mass having to do with the altered 
position of the poles. Relatively speaking, however, the civilization was concentrated in 
area; it did not attempt to expand. It was highly ingrown and dwelled upon the planet 
simultaneously with a large, unorganized, dispersed, primitive culture. 

Not only did it make no attempt to "civilize" the rest of the world, but it did 
everything in its power - which was considerable for a long period of time - to impede 
any such progress. 

The members of this civilization were largely a fringe group from the earlier 
successful civilization, most of whom had decided to continue existence in other areas 
of your physical universe. These, however, were particularly enamored of earthly life, 
and also thought that they could improve upon the last experiment in which they had 
been involved, though they were free to move on to other layers of existence. 

They were not interested in beginning from scratch again as an infant civilization, 
but in other areas. Therefore much of their knowledge was instinctive with them, and 
this particular group then went through what you would call the various technological 
stages very rapidly. 

They were particularly concerned in the beginning with developing a human being 
who would have built-in safeguards against violence. With them, the desire for peace 
was almost what you would call an instinct. There were changes in the physical 
mechanism. When the mind signaled strong aggression, the body would not react. Now 
psychologically you can see vestiges of this in certain individuals, who will faint, or even 
attack their own physical system, before allowing themselves to do what they think of 
as violence to another. 

This civilization, therefore, left the natives that surrounded them in peace. They did 
send out members of their own group, however, to live with the natives and intermarry, 
hoping peacefully to thus alter the physiology of the species. 



The energy, often in your time given over to violence, went instead into other 
pursuits, but began to turn against them. They were not learning to deal with violence 
or aggression. They were attempting to short-circuit it physically, and this they found 
had complications. 

Energy must be allowed to flow freely through the physical system, controlled and 
directed mentally, or psychically if you prefer. 

The physical alteration was a strain on the entire system. The creative function and 
basis that has been distorted into the idea of aggression - the urge to act - was not 
understood. In a manner of speaking, breathing itself is a violence. The built-in 
inhibition resulted in a tied up system of mutual controls in which the necessary 
thrusting-out of action became literally impossible. 

An overly conscientious, restrictive mental and physical state evolved, in which the 
organism's natural physical need for survival was in every way hampered. Mentally, the 
civilization progressed. Its technology was extremely activated, and propelled onward as 
it strove to develop, for example, artificial foods so that it would not need to kill for 
survival in any way. 

At the same time it tried to leave the environment intact. It missed your stage of 
automobiles completely, and steam-driven vehicles, and concentrated rather early on 
sound. The sound could not be heard by physical ears. 

The civilization was called Lumania, and the name itself went down in legend and 
was used again at a later time. 

The Lumanians were a very thin, weakly people, physically speaking, but psychically 
either brilliant or completely ungifted. In some, you see, the built-in controls caused so 
many blockages of energy in all directions that even their naturally high telepathic 
abilities suffered. 

They formed energy fields around their own civilization. They were, therefore, 
isolated from contact with other groups. They did not allow technology to destroy them, 
however. More and more of them realized that the experiment was not a success. Some, 
after physical death, left to join those from the previous successful civilization, who had 
migrated to other planetary systems within the physical structure. 

Large groups, however, simply left their cities, destroyed the force fields that had 
enclosed them, and joined the many groups of relatively uncivilized peoples, mating 
with them and bearing children. These Lumanians died quickly, for they could not bear 
violence nor react to it violently. They felt however, that their mutant children might 
have a resulting disinclination toward violence, but without the prohibiting nerve- 
control reactions with which they were endowed. 

Physically the civilization simply died out. Some few of the mutant children formed a 
small later group who traveled the area as itinerants in the following century, with large 
bands of animals. They cared for each other mutually, and many of the old legends 
concerning half-man and half-beast have come down through the ages simply from the 
memory of these old associations. 

These people, as remnants, really, of the first great civilization, always carried within 
themselves strong subconscious memories of their origin. I am speaking of the 



Lumanians now. This accounted for their quick rise, technologically speaking. But 
because their purpose was so single-minded - the avoidance of violence - rather, say, 
than the constructive peaceful development of creative potential, their experience was 
highly one-sided. They were driven by such a fear of violence that they dared not allow 
the physical system freedom even to express it. 

The vitality of the civilization was therefore weak - not because violence did not exist, 
but because freedom of energy and expression was automatically blocked along specific 
lines, and from outside physically. They well understood the evils of violence in earthly 
terms, but they would have denied the individual's right to learn this his own way, and 
thus prevented the individual from using his own methods, creatively, to turn the 
violence into constructive areas. Free will in this respect was discarded. 

As a child is physically protected from some diseases for a while after he emerges 
from his mother's womb, so for a brief period is the child cushioned against some 
psychic disasters for a short period after birth, and carries within him, still for his 
comfort, memories of past existences and places. So the Lumanians for some 
generations were supported by deep subconscious memories of the civilization that had 
gone before. Finally, however, these began to weaken. They had protected themselves 
against violence but not against fear. 

They were, therefore, subject to all of the ordinary human fears which were then 
exaggerated, since physically they could not respond even to nature with violence. If 
attacked, they had to flee. The fight- or-flight principle did not apply. They had but one 
recourse. 

Their god symbol was a male one - a strong, physically powerful male figure who 
would therefore protect them since they could not protect themselves. He evolved 
through the ages as their beliefs did, and into him they projected those qualities that 
they could not themselves express. 

He was much later to appear as the old Jehovah, the God of Wrath who protected the 
Chosen People. The fear of natural forces was, therefore, initially extremely strong in 
them for the reasons given, and brought about a feeling of separation between man and 
those natural forces that nurtured him. They could not trust the earth, since they were 
not allowed to protect themselves against violent forces within it. 

Their vast technology and their great civilization was largely underground. They 
were, in those terms, the original cavemen, and they came out from their cities through 
caves also. Caves were not just places of protection in which unskilled natives squatted. 
They were often doorways to and from the cities of the Lumanians. Long after the cities 
were deserted, the following natives, uncivilized, found these caves and the openings. 

In the period that you now think of as the Stone Age, the men you think of as your 
ancestors, the cavemen, often found shelter not in rough naturally formed caves, but in 
mechanically created channels that reached behind them, and in the deserted cities in 
which once the Lumanians dwelled. Some of the tools fashioned by the cavemen were 
distorted versions of those they had found. 

While the civilization of the Lumanians was highly concentrated, in that they made 
no attempt to conquer others or to spread out to any great extent in area, they did set 



out, over the centuries, outposts from which they could emerge and keep track of the 
other native peoples. 

These outposts were constructed underground. From the original cities and large 
settlements there were, of course, underground connections, a system of tunnels, 
highly intricate and beautifully engineered. Since these were an aesthetic people, the 
walls were lined with paintings and drawings, and sculpture was also displayed along 
these inner byways. 

There were various escalated systems, some conveying people on foot, some 
conveying goods. It was not practical to construct such tunnels to the many outposts, 
however, which were fairly small communities and relatively self-supporting; some were 
a good distance away from the main areas of commerce and activity. 

These outposts were situated in many scattered areas, but there were a fairly large 
number of them in what is now Spain and the Pyrenees. There were several reasons for 
this, one having to do with the existence of rather giant-sized men in the mountain 
areas. Because of the timid nature of these [Lumanian] people, they did not enjoy out- 
post existence, and only the bravest and most confident of them were given such an 
assignment, which was temporary to begin with. 

The caves, again, served as doorways opening outward, and often what seemed to be 
the back of a cave was instead constructed of a material opaque from the outside but 
transparent from the inside. The natives of the area, using such caves for natural 
shelter, could therefore be observed without danger. These people reacted to sounds 
that are not audible to your ears. Their peculiar fear of violence intensified all of their 
mechanisms to an amazing degree. They were forever alert and on guard. 

This is difficult to explain, but they could mentally pitch a thought along certain 
frequencies - a highly distinguished art - and then translate the thought at a given 
destination in any of a number of ways, into form or color, for example, or even into a 
certain type of image. Their language was extremely discriminating in ways that you 
could not understand, simply because gradations in pitch, frequency, and spacing were 
so precise and complicated. 

Communication, in fact, was one of their strongest points, and it was developed to 
such a high degree simply because they feared violence so deeply and were constantly 
on the alert. They banded together in large family groups, again in need for protection. 
Contact between children and parents was at a very high level, and children were 
acutely uncomfortable if out of the sight of their parents for any amount of tune. 

For these reasons, those individuals who ran the outposts felt themselves to be in a 
very uncomfortable situation. They were limited in numbers and largely cut off from the 
main areas of their own civilization. They developed, therefore, an even greater 
telepathic activity, and a rapport with the earth above their head, so that the slightest 
tremor or footstep and the most minute movements above that were not usual, were 
instantly noted. 

There were frequent peepholes, so to speak, through to the surface, from which they 
could make observations, and cameras situated there that kept the most precise 
pictures not only of the earth, but of the stars. 



Of course, they had complete records of underground gas areas and intimate 
knowledge of the inner crusts, keeping careful watch upon and anticipating earth 
tremors and faults. They were as triumphant about their descent into the earth as any 
race ever was who left the earth. 

This was, as I told you, the second, and perhaps most interesting of the three 
civilizations. The first followed generally your own line of development and faced many 
of the problems that you now do. They were largely situated in what you call Asia 
Minor, but they were also expansive and traveled outward to other areas. These are the 
people I mentioned earlier, who finally went on to other planets within other galaxies, 
and from whom the people of the Lumanian civilization came. 

Before we discuss the third civilization, there are a few more points I would like to 
make about the second one. 

This has to do with communication as it was applied to their drawings and 
paintings, and to the highly discriminating channels that their creative communications 
could take. In many ways their art was highly superior to your own, and not as isolated. 
The various art forms, for example, were connected in a fashion that is nearly unknown 
to you, and because you are so unfamiliar with the concept, it will be rather difficult to 
explain. 

Consider, for example, something very simple - say a drawing of an animal. You 
would perceive it simply as a visual object, but these people were great synthesizers. A 
line was not simply a visual line, but according to an almost infinite variety of 
distinctions and divisions, it would also represent certain sounds that would be 
automatically translated. 

An observer could automatically translate the sounds before he bothered with the 
visual image, if he wanted to. In what would appear to be a drawing of an animal, then, 
the entire history or background of the animal might also be given. Curves, angles, lines 
all represented, beside their obvious objective function in a drawing, a highly compli- 
cated series of variations in pitch, tone and value; or if you prefer, invisible words. 

Distances between lines were translated as sound pauses, and sometimes also as 
distances in time. Color was used in terms of language in communication, in drawings 
and paintings; representing somewhat as your own color does, emotional gradations. 
The color however, its value of intensity, served to further refine and define - for exam- 
ple, either by reinforcing the message already given by the objective value of the lines, 
angles, and curves, and by the invisible word messages already explained; or by 
modifying these in any given number of ways. 

The size of such drawings also spoke its own message. In one way this was a highly 
stylized art, and yet it allowed for both great preciseness of expression in terms of 
detail, and great freedom in terms of scope. It was obviously highly compressed. This 
technique was later discovered by the third civilization, and some of the remnants of 
drawings done in imitation of it still exist. But the keys to interpretation have been 
completely lost, so all you could see would be a drawing devoid of the multisensual 
elements that gave it such great variety. It exists, but you could not bring it alive. 

I should perhaps mention here that some of the caves, particularly in certain areas 



of Spain and the Pyrenees, and some earlier ones in Africa, were artificial constructions. 
Now these people moved mass with sound, and, as I told you earlier, actually conveyed 
matter through a high mastery of sound. This is how their tunnels were originally 
formed, and it was also the method used to form some of the caves in areas where 
originally there were few. Often drawings on the cave walls were highly stylized 
information, almost like signs in your terms in front of public buildings, portraying the 
type of animals and beings in a given area. 

These drawings later were used as models by your early cavemen in the historical 
times to which you usually refer. 

Their communicative abilities, and therefore creative abilities, were more vital, alive, 
and responsive than yours are. When you hear a word you may be aware of a 
corresponding image in your mind. With these people, however, sounds automatically 
and instantly built up an amazingly vivid image that was not three-dimensional by any 
means, being internalized, but was far more vivid than your usual mental images 
indeed. 

Certain sounds, again, were utilized to indicate amazing distinctions in terms of size, 
shape, direction, and duration both in space and time. Sounds automatically produced 
brilliant images, in other words. For this reason there was an easy distinction between 
what was called inner sight and outer sight, and it was quite natural for them to close 
their eyes when seated in conversation in order to communicate more clearly, enjoying 
the ever-changing and immediate inner images that accompanied any verbal 
interchange. 

They learned quickly, and education was an exciting process, because this 
multisensuous facility automatically impressed information upon them not simply 
through one sense channel at a time but utilizing many simultaneously. For all this, 
however, and the immediacy of their perceptions, there was an inherent weakness. The 
inability to face up to violence and learn to conquer it meant, of course, that they also 
severely hampered a certain thrusting-out characteristic. Energy was blocked in these 
areas so that they actually lacked a forceful quality or sense of power. 

I do not necessarily mean physical power however, but so much of their energy was 
used to avoid any meeting with violence that they were not able to channel ordinary 
aggressive feelings, for example, into other areas. 

I have been speaking about the Lumanians in some detail because they are a part of 
your psychic heritage. The other two civilizations were in many ways more successful, 
and yet the strong intent behind the Lumanians' experiment was extremely volatile. 
While they were not able to solve the problem of violence as they understood it in your 
reality, their passionate desire to do so still rings throughout your own psychic 
environment. 

Because of the true nature of "time" the Lumanians still exist as they were in your 
terms. There are often bleed-throughs in the psychic atmosphere. These do not occur by 
chance, but when some kind of rapport causes effects to leap between systems that 
otherwise appear quite separated. And so there have been such bleed-throughs between 
your own civilization and the Lumanians'. 



Various old religions picked up the idea of the Lumanians' fierce god figure for 
example, in whom they managed to project their concepts of force, power, and violence, 
this god who had meant to protect them when nonviolence would not allow them to 
protect themselves. 

There is a bleed-through now in the making, so to speak, in which the Lumanians' 
multidimensional concepts of art and communication will be glimpsed by your own 
people, but in a rudimentary form. 

Because of the nature of probabilities there is also, of course, a system of reality in 
which the Lumanians succeeded in their experiment with nonviolence, and in which a 
completely different type of human being emerged. 

All of this may seem very strange to you, simply because your concepts of existence 
are so specific and limiting. Ideas of probable realities and probable men and gods may 
strike some of you as quite absurd, and yet as you read this book, you are but one of 
the probable you's. Other probable you's would not consider you real, of course, and 
some might indignantly question your existence. Nevertheless, the probable system of 
reality is not just a philosophical question. If you are interested in the nature of your 
own reality, then it becomes a highly personal and pertinent matter. 

As the various qualities of the Lumanians are still present in your psychic 
atmosphere, as their cities still coexist in land areas now called your own, so other 
probable identities coexist with the identities you now call your own. In the following 
chapter we will discuss you and your probable selves. 



CHAPTER 16 



PROBABLE SYSTEMS, MEN, AND GODS 

In your daily life at any given moment of your time, you have a multitudinous choice 
of actions, some trivial and some of utmost importance. You may, for example, sneeze 
or not sneeze, cough or not cough, walk to the window or the door, scratch your elbow, 
save a child from drowning, learn a lesson, commit suicide, harm another, or turn your 
cheek. 

It seems to you that reality is composed of those actions that you choose to take. 
Those that you choose to deny are ignored. The road not taken then seems to be a non- 
act, yet every thought is actualized and every possibility explored. Physical reality is 
constructed from what seems to be a series of physical acts. Since this is the usual 
criterion of reality for you, then nonphysical acts usually escape your notice, discretion, 
and judgment. 

Let us take an example. You are reading this book when the telephone rings. A friend 
wants you to meet him at five o'clock. You stand considering. In your mind you see 
yourself (A) saying no and staying home, (B) saying no and going somewhere else 
instead, or (C) saying yes and keeping the engagement. Now all of these possible actions 
have a reality at that point. They are all capable of being actualized in Physical terms. 
Before you make your decision, each of these probable actions are equally valid. You 
choose one of these, and by your decision you make one event out of the three physical. 
This event is duly accepted as a portion of those serial happenings that compose your 
normal existence. 

The other probable actions, however, are as valid as they ever were, though you have 
not chosen to actualize them physically. They are carried out as effectively as the one 
you chose to accept. If there was a strong emotional charge behind one of the rejected 
probable actions, it may even have greater validity as an act than the one you chose. 

All actions are initially mental acts. This is the nature of reality. That sentence 
cannot be emphasized too thoroughly. All mental acts therefore are valid. They exist 
and cannot be negated. 

Because you do not accept them all as physical events, you do not perceive their 
strength or durability. Your lack of perception cannot destroy their validity, however. If 



you wanted to be a doctor and are now in a different profession, then in some other 
probable reality you are a doctor. If you have abilities that you are not using here, they 
are being used elsewhere. 

Now, again, these ideas may seem impossibly rich for your mental blood because of 
your propensity toward serial thought and three-dimensional attitudes. 

Now these facts do not deny the validity of the soul, but instead add to it 
immeasurably. 

The soul can be described for that matter, as a multidimensional, infinite act, each 
minute probability being brought somewhere into actuality and existence; an infinite 
creative act that creates for itself infinite dimensions in which fulfillment is possible. 

The tapestry of your own existence is simply such that the threedimensional intellect 
cannot behold it. These probable selves, however, are a portion of your identity or soul, 
and if you are out of contact with them it is only because you focus upon physical 
events and accept them as the criteria for reality. 

From any given point of your existence, however, you can glimpse other probable 
realities, and sense the reverberations of probable actions beneath those physical 
decisions that you make. Some people have done this spontaneously, often in the 
dream state. Here the rigid assumptions of normal waking consciousness often fade, 
and you can find yourself performing those physically rejected activities, never realizing 
that you have peered into a probable existence of your own. 

If there are individual probable selves, then of course there are probable earths, all 
taking roads that you have not adopted. Beginning with an act of imagination in the 
waking state, you can sometimes follow for a short way into the "road not taken." 

Go back to our man at the telephone, mentioned earlier. Let us say that he tells his 
friend he will not go. At the same time, if he imagines that he took another alternative 
and agreed on the engagement, then he might experience a sudden rift of dimensions. If 
he is lucky and the circumstances are good, he might suddenly feel the full validity of 
his acceptance as strongly as if he had chosen it physically. Before he realizes what is 
happening, he might actually feel himself leave his home and embark upon those 
probable actions that physically he has chosen not to perform. 

For the moment, however, the full experience will rush upon him. Imagination will 
have opened the door and given him the freedom to perceive, but hallucination will not 
be involved. This is a simple exercise that can be tried in almost any circumstance, 
although solitude is important. 

Such an experiment will not carry you too far, however, and the probable self who 
has chosen the action that you denied, is in important respects quite different from the 
self that you know. Each mental act opens up a new dimension of actuality. In a 
manner of speaking, your slightest thought gives birth to worlds. 

This is not a dry metaphysical statement. It should arouse within you the strongest 
feelings of creativity and speculation. It is impossible for any being to be sterile, for any 
idea to die, or any ability to go unfulfilled. 

Each probable system of reality of course then creates other such systems, and any 
one act, realized, brings forth an infinite number of "unrealized" acts that will also find 



their actualization. Now all systems of reality are open. The divisions between them are 
arbitrarily decided upon as a matter of convenience, but all exist simultaneously, and 
each one supports and adds to the other. So what you do is also reflected to some 
degree in the experience of your probable selves, and vice versa. 

To the extent that you are open and receptive, you can benefit greatly by the various 
experiences of your probable selves, and can gain from their knowledge and abilities. 
Quite spontaneously, again, you often do this in the dream state, and often what seems 
to you to be an inspiration is a thought experienced but not actualized on the part of 
another self. You tune in and actualize it instead, you see. 

Ideas that you have entertained and not used may be picked up in this same manner 
by other probable you's. Each of these probable selves consider themselves the real you, 
of course, and to any one of them you would be the probable self; but through the inner 
senses all of you are aware of your part in this gestalt. 

The soul is not a finished product. 

In fact it is not a product in those terms at all, but a process of becoming. All That Is 
is not a product, finished or otherwise, either. There are probable gods as there are 
probable men; but these probable gods are all a part of what you may call the soul of, or 
the identity of, All That Is; even as your probable selves are all a portion of your soul or 
entity. 

The dimensions of actuality possible to All That Is of course far exceed those 
presently available to you. In a manner of speaking, you have created many probable 
gods through your own thoughts and desires. They become quite independent psychic 
entities, validities in other levels of existence. The one All That Is is aware not only of its 
own nature and of the nature of all consciousness, but is also aware of its infinite 
probable selves. We go here toward subjects in which words become meaningless. 

The nature of All That Is can only be sensed directly through the inner senses, or, in 
a weaker communication, through inspiration or intuition. The miraculous complexity 
of such reality cannot be translated verbally. 

Probabilities are an ever-present portion of your invisible psychological environment. 
You exist in the middle of the probable system of reality. It is not something apart from 
you. To some extent it is like a sea in which you have your present being. You are in it, 
and it is in you. Occasionally at surface levels of consciousness, you might wonder what 
might have happened had you made other decisions than those you have; chosen 
different mates, for example, or taken up residence in other portions of the country. You 
might wonder what would have happened had you mailed an important letter that you 
subsequently decided not to mail; and in such small wonderings only, have you ever 
questioned the nature of probabilities. But there are deep connections between yourself 
and all those individuals with whom you have had relationships, and with whom you 
were involved in deep decisions. 

These are not nebulous. They are profound psychological interconnections that bind 
you each to each, particularly in a telepathic framework, though this may be beneath 
normal consciousness. The unrealized physical connections that might have occurred, 
but did not, are worked out in other layers of reality. 



The invisible environment within your mind is not as lonely as you might think, and 
your seeming inner isolation is caused by the ego's persistent guard. It sees no reason, 
for example, why you should be informed of information that it does not consider 
pertinent to day-by-day daily activity. 

I do not like the phrase, "to advance", yet in your terms "to advance" as a 
consciousness is to become more and more aware of these other materializations of 
your own identity. The probable selves are to gain awareness of the other probable 
selves, and realize that all are various manifestations of the true identity. 

They are not "lost", buried or negated in some superself, without free will, self- 
determination, or individuality. Instead the identity is what they are, with full freedom 
to express all probable actions and developments, both in this reality and in others that 
you do not know. 

As you sit reading this book in your present moment of time, you are positioned in 
the center of a cosmic web of probabilities that is affected by your slightest mental or 
emotional act. 

Your thoughts and emotions, therefore, go forth from you not only in all physical 
directions but in directions that are quite invisible to you, appearing in dimensions that 
you would not presently understand. Now you are also the receiver of other such sig- 
nals coming from other probabilities that are connected with your own, but you choose 
which of those probable actions you want to make real or physical in your system, as 
others also have the freedom of choice in their systems. 

You originate ideas then and receive them, but you are not forced to actualize 
unrealized probable acts that come to you from other probable selves. Now there is a 
natural attraction between yourself and other probable selves, electromagnetic 
connections having to do with simultaneous propulsions of energy. By this I mean 
energy that appears simultaneously both to you and probable selves in other realities; 
psychic connections having to do with a uniting, sympathetic, emotional reaction and a 
connection that shows up very strongly in the dream state. 

In that state, with the functions of the ego somewhat stilled, there is some 
considerable communication between various portions of the entire identity. In dreams 
you may have glimpses of probable roads that you might have taken. You may think 
that these are fantasy, but instead you may be perceiving a legitimate picture of events 
that did occur within another system of probabilities. 

One event can be actualized by more than one probable self, however, and you will 
resemble some probable selves more than others. Because you are involved in an 
intricate psychological gestalt such as this, and because the connections mentioned 
earlier do exist, you can avail yourself to some extent of abilities and knowledge 
possessed by these other probable portions of your personality. 

The connections make for quite constant "bleed-throughs." Once you are aware of 
the probable system, however, you will also learn to become alert to what I will here call 
"benign intrusive impulses." Such impulses would seem to be disconnected from your 
own current interests or activities; intrusive in that they come quickly into 
consciousness, with a sense of strangeness as if they are not your own. These can often 



offer clues of various kinds. You may know absolutely nothing about music, for 
example, and one afternoon while in the middle of some mundane activity be struck by 
a sudden impulse to buy a violin. 

Such an impulse could be an indication that another probable portion of your 
identity is gifted with that instrument. I am not telling you to run off and buy one, but 
you could however act on the impulse as far as is reasonably possible - renting a violin, 
simply acquainting yourself with violin concerti, etc. 

You would learn the instrument far quicker, you see, if the impulse was originating 
with a probable self. It goes without saying then that probable selves exist in your 
"future" as well as your past. It is very poor policy to dwell negatively on unpleasant 
aspects of the past that you know, because some portions of the probable self may still 
be involved in that past. The concentration can allow greater bleed-through and adverse 
identification, because that part will be one background that you have in common with 
any probable selves who sprang from that particular source. 

To dwell upon the possibility of illness or disaster is equally poor policy, for you set 
up negative webs of probabilities that need not occur. You can theoretically alter your 
own past as you have known it, for time is no more something divorced from you than 
probabilities are. 

The past existed in multitudinous ways. You only experienced one probable past. By 
changing this past in your mind, now, in your present, you can change not only its 
nature but its effect, and not only upon yourself but upon others. 

Pretend a particular event happened that greatly disturbed you. In your mind 
imagine it not simply wiped out, but replaced by another event of more beneficial 
nature. Now this must be done with great vividness and emotional validity, and many 
times. It is not a self-deception. The event that you choose will automatically be a 
probable event, which did in fact happen, though it is not the event you chose to 
perceive in your given probable past. 

Telepathically, if the process is done correctly, your idea will also affect any people 
who were connected with the original event, though they can choose to reject as well as 
accept your version. 

This is not a book on techniques, so I will not go into this particular method deeply, 
but merely mention it here. Remember, however, that in a most legitimate way many 
events that are not physically perceived or experienced are as valid as those that are, 
and are as real within your own invisible psychological environment. 

There are in your terms, then, unlimited probable future events for which you are 
now setting groundworks. The nature of the thoughts and feelings you originate and 
those that you habitually or characteristically receive set a pattern, so you will choose 
from those probable futures those events that will physically become your experience. 

Because there are bleed-throughs and interconnections, it is possible for you to tune 
into a "future event," say of an unfortunate nature, an event for which you are headed if 
you continue on your present course. A dream about it, for instance, may so frighten 
you that you avoid the event and do not experience it. If so, such a dream is a message 
from a probable self who did experience the event. 



So can a child then in a dream receive such communications from a probable future 
self, of such a nature that its life is completely changed. The entire identity is being 
now. All divisions are merely illusions, so one probable self can hold out a helping hand 
to another, and through these inner communications the various probable selves in 
your terms begin to understand the nature of their identity. 

Now this leads to other adventures in which whole civilizations may be involved, for 
as individuals have their probable destinies, so do civilizations, nations, and inhabited 
planetary systems. Your historical earth as you know it has developed in many different 
ways, and there is a deeply unconscious connection that unites all such manifestations. 

In their own way, even atoms and molecules retain a knowledge of the forms through 
which they have passed, and so the individuals that compose any given civilization 
contain deep within themselves the inner knowledge of experiments and trials, 
successes and failures, in which the races have also been involved at other levels of 
reality. 

In some probable realities, Christianity as you know it did not flourish. In some, 
males did not dominate. In others the makeup of physical matter simply followed 
different lines. Now all of these probabilities are in the air about you, so to speak, and I 
describe them as faithfully as I can, but I must relate them with concepts with which 
you are somewhat familiar. To some extent, then, the "truth" must be sifted through 
your own conceptual patterns in order for you to comprehend it at all. 

Suffice it to say, you are surrounded by other influences and events. Certain of these 
you perceive in your three-dimensional reality. You accept them as real without 
realizing that they are only portions of other events. Where your vision fails, you think 
reality ceases, so again you must train yourselves to look between events, between 
objects, within yourself when you do not seem to be doing anything. Watch out for 
events that appear to make no sense, for they are often clues to larger invisible events. 

The nature of matter itself is not understood. You perceive it at a certain "stage." 
Using your terms now and speaking as simply as possible, there are other forms of 
matter beyond those you see. These forms are quite real and vivid, quite "physical," to 
those who react to that particular sphere of activity. 

In terms of probabilities, therefore, you choose certain acts, unconsciously transform 
these into physical events or objects, and then perceive them. But those unchosen 
events also go out from you and are projected into these other forms. Now the behavior 
of atoms and molecules is involved here, for again these are only present within your 
universe during certain stages. Their activity is perceived only during the range of 
particular vibratory rhythms. When your scientists examine them for example, they do 
not examine the nature, say, of an atom. They only explore the characteristics of an 
atom as it acts or shows itself within your system. Its greater reality completely escapes 
them. 

You understand that there are spectrums of light. So are there spectrums of matter. 
Your system of physical reality is not dense in comparison with some others. The 
dimensions that you give to physical matter barely begin to hint at the varieties of 
dimensions possible. 



Some systems are far heavier or lighter than your own, though this may not involve 
weight in the terms with which you are familiar. Probable actions emerge, then, into 
matter-systems quite as valid as your own, and quite as consistent. You are used to 
thinking in single-line thoughts, so you think of events that you know as complete 
things or actions, not realizing that what you perceive is but a fraction of their entire 
multidimensional existence. 

In greater terms, it is impossible to separate one physical event from the probable 
events, for these are all dimensions of one action. It is basically impossible to separate 
the "you" that you know from the probable you's of which you are unaware, for the 
same reasons. There are always inner pathways, however, leading between probable 
events; since all of them are manifestations of an act in its becoming, then the 
dimensions between these are illusions. 

The physical brain alone cannot pick up these connections with any great success. 
The mind, which is the inner counterpart of the brain, can at times perceive the far 
greater dimensions of any given event through a burst of sudden intuition or 
comprehension that cannot be adequately described on a verbal level. 

As I have said frequently, time as you think of it does not exist, yet in your terms, 
time's true nature could be understood if the basic nature of the atom was ever made 
known to you. In one way, an atom could be compared to a microsecond. 

It seems as if an atom "exists" steadily for a certain amount of time. Instead it phases 
in and out, so to speak. It fluctuates in a highly predictable pattern and rhythm. It can 
be perceived within your system only at certain points in this fluctuation, so it seems to 
scientists that the atom is steadily present. They are not aware of any gaps of absence 
as far as the atom is concerned. 

In those periods of nonphysical projection, the off periods of fluctuation, the atoms 
"appear" in another system of reality. In that system they are perceived in what are "on" 
points of fluctuation, and in that system also then the atoms appear steadily. There are 
many such points of fluctuation, but your system of course is not aware of them, nor of 
the ultimate actions, universes, and systems that exist within them. 

Now the same sort of behavior occurs on a deep, basic, secret, and unexplored 
psychological level. The physically oriented consciousness, responding to one phase of 
the atom's activity, comes alive and awake to its particular existence, but in between 
are other fluctuations in which consciousness is focused upon entirely different systems 
of reality; each of these coming awake and responding, and each one having no sense of 
absence, and memory only of those particular fluctuations to which they respond. 

These fluctuations are actually simultaneous. It would seem to you as if there would 
be gaps between the fluctuations, and the description I have used is the best one for 
our purposes; but the probable systems all exist simultaneously, and basically, 
following this discussion, the atom is in all these other systems at one time. 

Now we have been speaking in terms of fantastically swift pulses or fluctuations, so 
smooth and "brief that you do not notice them. But there are also "slower," "more vast," 
"longer" fluctuations from your end of the scale. 

These affect entirely different systems of existence than any closely connected with 



your own The experience of such kinds of consciousness is highly alien to you. One 
such fluctuation might take several thousand of your years, for example. These several 
thousand years would be experienced, say, as a second of your time, with the events 
occurring within it perceived simply as a "present period." 

Now the consciousness of such beings would also contain the consciousness of large 
numbers of probable selves and systems, experienced quite vividly and clearly as 
multiple presents. These multiple presents can be altered at any of an actual number of 
infinite points; infinity not existing in terms of one indefinite line, but in terms of 
numberless probabilities and possible combinations growing out of each act of con- 
sciousness. 

Such beings, with their multiple presents, may or may not be aware of your 
particular system. Their multiple present may or may not include it. You may be a part 
of their multiple present without even being aware of it. In much more limited terms 
your probable realities are multiple presents. The image, for an analogy, of an e-y-e 
within an eye within an eye, endlessly repeated, may be useful here. 



CHAPTER 17 



PROBABILITIES, THE NATURE OF GOOD AND 
EVIL, AND RELIGIOUS SYMBOLISM 

Christian dogma speaks of the ascension of Christ, implying of course a vertical 
ascent into the heavens, and the development of the soul is often discussed in terms of 
direction. To progress is supposedly to ascend, while the horror of religious 
punishment, hell, is seen at the bottom of all things. 

Development is therefore considered in a one-line direction only, in Christian terms. 
Seldom, for example, is it thought of in horizontal terms. The idea of evolution in its 
popular meaning promulgated this theory, as through gradual progression in a one-line 
direction, man emerged from the ape. Christ could just as well have disappeared 
sideways. 

The inner reality of the message was told in terms that man at the time could 
understand, in line with his root assumptions. Development unfolds in all directions. 
The soul is not ascending a series of stairs, each one representing a new and higher 
point of development. 

Instead, the soul stands at the center of itself, exploring, extending its capacities in 
all directions at once, involved in issues of creativity, each one highly legitimate. The 
probable system of reality opens up the nature of the soul to you. It should change 
current religion's ideas considerably. For this reason, the nature of good and evil is a 
highly important point. 

On the one hand, quite simply and in a way that you cannot presently understand, 
evil does not exist. However, you are obviously confronted with what seem to be quite 
evil effects. Now it has been said often that there is a god, so there must be a devil - or if 
there is good, there must be evil. This is like saying that because an apple has a top, it 
must have a bottom - but without any understanding of the fact that both are a portion 
of the apple. 

We go back to our fundamentals: You create reality through your feelings, thoughts, 
and mental actions. Some of these are physically materialized, others are actualized in 
probable systems. You are presented with an endless series of choices, it seems, at any 
point, some more or less favorable than others. 



You must understand that each mental act is a reality for which you are responsible. 
That is what you are in this particular system of reality for. As long as you believe in a 
devil, for example, you will create one that is real enough for you, and for the others 
who continue to create him. 

Because of the energy he is given by others, he will have a certain consciousness of 
his own, but such a mock devil has no power or reality to those who do not believe in 
his existence, and who do not give him energy through their belief. He is, in other 
words, a superlative hallucination As mentioned earlier, those who believe in a hell and 
assign themselves to it through their belief can indeed experience one, but certainly in 
nothing like eternal terms. No soul is forever ignorant. 

Now those who have such beliefs actually lack a necessary deep trust in the nature 
of consciousness, of the soul, and of All That Is. They concentrate upon not what they 
think of as the power of good, but fearfully upon what they think of as the power of evil. 

The hallucination is created, therefore, out of fear and of restriction. The devil idea is 
merely the mass projection of certain fears - mass in that it is produced by many 
people, but also limited in that there have always been those who rejected this 
principle. 

Some very old religions understood the hallucinatory nature of the devil concept, but 
even in Egyptian times, the simpler and more distorted ideas became prevalent, 
particularly with the masses of people. In some ways, men in those times could not 
understand the concept of a god without the concept of a devil. 

Storms, for example, are highly creative natural events, though they can also cause 
destruction. Early man could see only the destruction. Some intuitively understood that 
any effects are creative, despite their appearances, but few could convince their fellow 
men. 

The light-and-darkness contrast presents us with the same kind of picture. The good 
was seen as light, for men felt safer in the day. The evil was therefore assigned to 
nightfall. Within the mass of distortions, however, hidden beneath the dogma there was 
always a hint of the basic creativity of every effect. 

There are, then, no devils waiting to carry anyone off, unless you create them 
yourself, in which case the power resides in you and not in the mock devils. The 
Crucifixion and attendant drama made sense within your reality at the time. It arose 
into the world of physical actuality out of the inner reality from which your deepest 
intuitions and insights also spring. 

The race brought forth the events, then, that would best convey in physical terms 
this deeper nonphysical knowledge of the indestructibility of the soul. This particular 
drama would not have made sense to other systems with different root assumptions 
than your own. 

The symbolism of ascent or descent, or of light and dark, would be meaningless to 
other realities with different perceptive mechanisms. While your religions are built 
around an enduring kernel of truth, the symbolism used was craftily selected by the 
inner self in line with its knowledge of those root assumptions you hold as valid in the 
physical universe. Other information, in dreams for example, will also be given to you 



with the same symbolism, generally speaking. The symbolism itself, however, was 
simply used by the inner self. It does not inherently belong to inner reality. 

Many probable systems have perceptive mechanisms far different from your own. In 
fact, some are based upon gestalts of awareness completely alien to you. Quite without 
realizing it, your ego is a result of group consciousness, for example; the one 
consciousness that most directly faces the exterior world, is dependent upon the minute 
consciousness that resides within each living cell of your body; and as a rule you are 
only aware of one ego - at least at a time. 

In some systems the "individual" is quite aware of having more egos than one, in 
your terms. The entire psychological organization is in a way richer than your own. A 
Christ who was not aware of this would not appear in such a system, you see. There are 
kinds of perception with which you are not familiar, worlds in which your idea of light 
does not exist, where almost infinite gradations of thermal qualities are absorbed in 
terms of sensation, not of light. 

In any of these worlds, the Christ drama could never appear as it appeared within 
your own. Now the same thing applies to each of your great religions, though as I have 
said in the past, the Buddhists come closer, generally speaking, to a description of the 
nature of reality. They have not understood the eternal validity of the soul, however, in 
terms of its exquisite invulnerability, nor been able to hold a feeling for its unique 
character. But Buddha, like Christ, interpreted what he almost knew in terms of your 
own reality. Not only of your own physical reality, but your own probable physical 
reality. 

The methods, the secret methods behind all of the religions, were meant to lead man 
into a realm of understanding that existed apart from the symbols and the stories, into 
inner realizations that would take him both within and without the physical world that 
he knew. There are many manuscripts still not discovered, from old monasteries par- 
ticularly in Spain, that tell of underground groups within religious orders who kept 
these secrets alive when other monks were copying old Latin manuscripts. 

There were tribes who never learned to write in Africa and Australia who also knew 
these secrets, and men called "Speakers" who memorized them and spread them 
upward, even throughout northern portions of Europe, before the time of Christ. 

Offhand, the work involved could take five years, for there were several versions, and 
a group of leaders, each going in different directions, who taught their people. The world 
was far more ripe for Christianity than people suppose, because of these groups. The 
ideas were "buried" already throughout Europe. 

Many important concepts were lost, however. The emphasis was on practical 
methods of living - quite simply - rules that could be understood, but the reasons for 
them were forgotten. 

The Druids obtained some of their concepts from Speakers. So did the Egyptians. 
The Speakers predated the emergence of any religions that you know, and the religions 
of the Speakers arose spontaneously in many scattered areas, then grew like wildfire 
from the heart of Africa and Australia. There was one separate group in an area where 
the Aztecs dwelled at a later date, though the land mass was somewhat different then, 



and some of the lower cave dwellings at times were under water. 

Various bands of the Speakers continued through the centuries. Because they were 
trained so well, the messages retained their authenticity. They believed, however, that it 
was wrong to set words into written form, and so did not record them. They also used 
natural earth symbols, but clearly understood the reasons for this. The Speakers, 
singly, existed in your Stone Age period, and were leaders. Their abilities helped the 
cavemen survive. There was little physical communication, however, in those days 
between the various Speakers, and some were unaware of the existence of the others. 

Their message was as "pure" and undistorted as possible. It was for this reason 
however, through the centuries, that many who heard it translated it into parables and 
tales. Now, strong portions of Jewish scriptures carry traces of the message of these 
early Speakers, but even here, distortions have hidden the messages. 

Since consciousness forms matter, and not the other way around, then thought 
exists before the brain and after it. A child can think coherently before he learns 
vocabulary - but he cannot impress the physical universe in its terms. So this inner 
knowledge has always been available, but is to become physically manifest - literally 
made flesh. The Speakers were the first to impress this inner knowledge upon the 
physical system, to make it physically known. Sometimes only one or two Speakers 
were alive in several centuries. Sometimes there were many. They looked around them 
and knew that the world sprang from their interior reality. They told others. They knew 
that the seemingly solid natural objects about them were composed of many minute 
consciousnesses. 

They realized that from their own creativity they formed idea into matter, and that 
the stuff of matter was itself conscious and alive. They were intimately familiar with the 
natural rapport existing between themselves and their environment, therefore, and 
knew that they could alter their environment through their own acts. 

Generally speaking, once a Speaker always a speaker, in your terms. In some 
incarnations, the abilities might be used so powerfully that all other aspects of the 
personality remained in the background. At other times the capacities might be timidly 
used. The Speakers possess an extraordinary vividness of feeling and thought pro- 
jection. 

They can impress others with greater import through their communications. They 
can move from inner to outer reality with easy ability. They know instinctively how to 
use symbolism. They are highly creative on an unconscious level, constantly forming 
psychic frameworks beneath normal consciousness that can be used both by 
themselves and others in dream and trance states. They often appear to others in the 
dream condition, and they help dreamers in the manipulation of inner reality. They 
form images with which the dreamers can relate, images that can be used as bridges 
and then as gateways into kinds of consciousness more separated from your own. 

The symbolism of the gods, the idea of the gods on Olympus, for example, the 
crossing-over point at the River Styx - that kind of phenomenon was originated by the 
Speakers. The symbolisms and frameworks of religion, therefore, had to exist not only 
in the physical world but also in the unconscious one. Outside of your own framework, 



houses as such or dwellings as such are not needed, and yet in trance encounters or 
dream encounters with other realities, such structures are frequently seen. They are 
transformations of data into terms that will be meaningful to you. 

After death, for example, an individual may continue to create these - masses of 
individuals may - until they realize that the frameworks are no longer necessary. The 
Speakers were not confined in their activities, therefore, to waking consciousness. In all 
periods of your time they went about their duties both in the waking and sleep state. 
Much of the most pertinent information, in fact, was memorized by trainees during the 
dream condition, and passed on in the same manner. These unwritten manuscripts 
therefore were also illustrated, so to speak, by dream journeys or field trips into other 
kinds of reality. Such training still goes on. The particular psychic or story framework 
may vary. For example, conventional images of the Christian God and the saints may be 
utilized by the Speakers, with all of this highly vivid. The dreamer may find himself then 
in a magnificent harem, or instead in a brilliantly illuminated field or sky. Some 
Speakers confine their abilities to the dream state; and, waking, are largely unconscious 
of their own abilities or experience. 

Now it is meaningless to call such dreams or dream places hallucinations, for they 
are representations of definite "objective" realities that you cannot perceive as yet in 
their own guise. The Egyptian religion was largely based upon the work of the Speakers, 
and great care was given to their training. The outward manifestations given to the 
masses of the people became so distorted, however, that the original unity of the 
religion finally decayed. 

However, efforts were being made then to map inner reality in ways that have not 
been attempted since. It is true that in the dream state and in some other levels of 
existence close to your own, there is strong individual play in the creation of images, 
and a magnificent use of symbolism, but all of this takes place, again, in an "objective" 
definite environment, an environment whose characteristics make such phenomena 
possible - a field of activity, then, with its own rules. Now the Speakers are familiar with 
those rules, and often serve as guides. They have at times worked within organizations 
as in Egypt, where they worked through the temples and became involved with the 
power structures. As a rule, however, they are far more solitary. 

Because of the true simultaneous nature of time, they are, of course, speaking to all 
of your ages at once through their various manifestations. On occasion they also serve 
as mediators, introducing to each other two incarnations of one personality, for 
example. 

The rules within physical reality say that objects appear to be stationary and 
permanent. The rules of other realities are often far different, however. The nature of 
mental activities will follow different lines, and "continuity" in terms of time will not 
exist. Perceptual organization will exist by the use of different psychological groupings. 

From the outside, such systems would seem meaningless to you even if you were 
able to perceive them. You would not be able to observe the pivot points about which 
actions occurred. The very definite rules of that system then would be quite obscure to 
you. 



Now the Speakers are familiar with the rules within many systems. Still, however, 
most of these systems in larger terms are somewhat connected with your own kind of 
reality. There are an infinite number of inner universes. Only the very highest, most 
developed gestalt consciousness can be aware of anything like their totality. In this 
larger context, then, the Speakers must be called local. There is something like a chart 
mapping many of the nearby systems of reality, and I hope some day in your terms to 
make this available. In order to do so, Ruburt must be trained somewhat more 
intensely. There are points of coincidence where under certain conditions entry may be 
made from one of these systems to the other. They need not exist separately in space as 
you know it, of course. 

These are called coordination points, where one camouflage merges into the other. 
Some of these are geographical in your system, but in all cases, a tuning-in of 
consciousness is a necessary preliminary. Such entries can only be made in an out-of- 
body condition. Each individual in his dreams has access to the information possessed 
by the Speakers. There are adjacent states of consciousness that occur within the sleep 
pattern, that cannot be picked up by your EEG's - adjacent "corridors" through which 
your consciousness travels. 

The higher centers of intuition are activated while physically oriented portions of 
consciousness remain with the body. The "absent" portion of the self cannot be traced 
through brain patterns, though the point of its departure and the point of its return 
may show a particular pattern. The "time out" itself, however, will not be detected in 
any way, the tracings showing only whatever characteristic pattern was being given 
immediately before departure. 

Now this happens in every night's sleep. Two areas of activity are involved, one very 
passive and one acutely active. In one state this portion of consciousness is passive, 
receiving information. In the next stage it is active as it takes part through action - the 
concepts given it are then vividly perceived through participation and examples. This is 
the most protected area of sleep. The rejuvenating characteristics enter in here, and it is 
during this period that the Speakers act as teachers and guides. 

This information is, then, often interpreted on return by other layers of the self such 
as the body consciousness and subconscious, where it is formed into dreams that will 
have meaning to these areas of the self and where general teaching, for example, may 
be translated into practical advice involving a particular matter. 

There are several very definite stages of sleep, and they all perform various services 
for the personality. They are also signals for different layers of consciousness, 
realization, and activity. They are accompanied by some physical variations, and there 
are some variations having to do with age. 

In our next chapter I will speak of these in some detail. For now it is sufficient to 
realize that specific steps, definite alterations, occur as consciousness is shifted from 
the exterior to the interior reality, and that these changes are not random; that 
consciousness leaves through a very predictable route to its many destinations. 
Through the ages the Speakers have taught dreamers how to manipulate in these other 
environments. They have taught them how to bring back information that could be used 



for the good of the present personality. According to the intent, present purpose, and 
development, an individual may be aware of these travels to varying degrees. Some have 
excellent recall, for example, but often misinterpret their experience because of 
conscious ideas. 

It is very possible for one dreamer who is a Speaker, to go to the aid of another 
individual who is having some difficulties in an inner reality within the dream state. The 
idea of guardian angels of course is highly connected here. A good Speaker is as 
effective within one reality as he is within the other, creating psychic frameworks within 
physical reality as well as within interior environments. Many artists, poets, and 
musicians are Speakers, translating one world in terms of another, forming psychic 
structures that exist in both with great vitality - structures that may be perceived from 
more than one reality at once. 

There are also various states of consciousness in waking life, upon which you do not 
focus, and of which you are usually quite unaware. Each state knows its own 
conditions and is familiar with a different kind of reality. 

"You" presently have a once-centered consciousness, in that "you" close off from your 
experience these other stages of consciousness in which other portions of your entire 
identity are intimately involved. These other stages of consciousness create their own 
realities as you create your own. The realities are, therefore, byproducts of 
consciousness itself. If you could become aware of these, they might appear to be other 
places to you, rather than realms or fields of different kinds of activities. If you probe 
into these realms you will be forced to perceive them with the root assumptions of your 
own system, translating feelings of warmth and comfort, for example, into images of 
warm shelters or buildings, or feelings of fear into images of demons. 

On occasion even in waking life a personality may spontaneously shift gears, so to 
speak, and suddenly find itself for a second or perhaps a few moments within another 
such realm. Disorientation usually occurs. There are those who do this quite 
deliberately with training, but often they do not realize that they are interpreting the 
experiences they have with the values of their "home" consciousness. 

All of this is not as esoteric as it might seem. Almost every individual has had bizarre 
experiences with consciousness, and knows intuitively that their greater experience is 
not limited to physical reality. Most dreams are like animated postcards brought back 
from a journey that you have returned from and largely forgotten. Your consciousness 
is already oriented again to physical reality; the dream, an attempt to translate the 
deeper experience into recognizable forms. The images within the dream are also highly 
coded, and are signals for underlying events that are basically not decipherable. 

The Speakers help you in the formation of dreams which are indeed 
multidimensional artistic productions of a kind - dreams existing in more than one 
reality, with effects that dissect various stages of consciousness that are real, in your 
terms, to both the living and the dead and in which both the living and the dead may 
participate. It is for this reason that inspirations and revelations are so often a part of 
the dream condition. 

Divorced from physical focus, you are in a better position to hear the Speakers, to 



translate their instructions, to practice with the creation of images, and to be guided in 
the methods of maintaining the health of the physical body. In the most protected areas 
of sleep, the apparent barriers between many layers of reality vanish. You are aware, for 
example, of some probable realities. You choose which probable acts you want to 
actualize in your system. You follow other probable acts through in the dream state. 
You do this individually, but you also do it en masse on national and global levels. 

Consciousness at different levels or stages perceives different kinds of events. In 
order to perceive some of these you have only to learn to change the focus of your 
attention from one level to another. There are minute chemical and electromagnetic 
alterations that accompany these stages of consciousness, and certain physical changes 
within the body itself in hormone production and pineal activity. 

You usually glide from wakefulness through to sleep without ever noticing the 
various conditions of consciousness through which you pass, yet there are several. 
First, of course, with various degrees of spontaneity, there is the inward turn of 
consciousness away from physical data, from worries and concerns of the day. Then 
there is an undifferentiated level between wakefulness and sleep where you act as a 
receiver - passive but open, in which telepathic and clairvoyant messages come to you 
quite easily. 

Your consciousness can seem to float. There are varying physical sensations, 
sometimes of growing large, sometimes of falling. Both sensations are characteristic of 
moments in which you almost catch yourself, almost become aware of this 
undifferentiated area, and then translate some of its experiences into physical terms. 
The sensation of largeness, for example, is a physical interpretation of the psychic 
expansion. The feeling of falling is an interpretation of a sudden return of 
consciousness to the body. 

This period can last for only a few moments, for half an hour, or can be returned to. 
It is a cushioning, supportive, and expansive stage of consciousness. Suggestions given 
during this time are highly effective. Following this period there is an active state, that 
can occur, of pseudodreaming, where the mind busies itself with physical concerns that 
have managed to cling through the first two stages. 

If these are too vigorous, the individual may awaken. This is a vivid, intense, but 
usually brief stage. Another undifferentiated layer follows, this time marked quite 
definitely by voices, conversations, or images, as consciousness tunes in more firmly to 
other communications. Several of these may compete for the individual's attention. At 
this point the body is fairly quiet. The individual will follow one or another of these 
inner stimuli to a deeper level of consciousness, and form into light dreams the 
communications he is receiving. 

Somewhere during this time he will go into a deeply protected area of sleep, where he 
is at the threshold to other layers of reality and probabilities. At this point his 
experiences will be out of all context to time as you know it. He may experience years 
though only minutes have passed. He will then return toward physical reality in an area 
marked as REM sleep by your scientists, where physically oriented dream productions 
will be created, putting the knowledge he has gained into use. The cycle would then be 



repeated. Almost the same kinds of fluctuations and stages occur even when you are 
waking, however, though you are even less aware of them because then the egotistical 
self acts quite purposefully to blanket out these other areas of experience. 

The precise stages are present beneath waking awareness, however, and with the 
same chemical, electromagnetic, and hormonal fluctuations. You simply are not aware 
of what your consciousness is doing. You cannot yourselves keep track of it for five full 
moments of your time. The dimensions of it can only be sensed by those determined 
enough to take the time and effort required to journey through their own subjective 
realities. Yet intuitively each individual knows that a part of his experience escapes 
from him all the time. When you suddenly cannot remember a name that you should 
know, you have in essence the same kind of feeling of which you are always 
subconsciously aware. 

The purpose of the Speakers is to help you correlate and understand this 
multidimensional existence, and to bring as much as possible of it to your conscious 
attention. Only by learning to feel, or sense, or intuitively perceive the depths of your 
own experience can you glimpse the nature of All That Is. By becoming more aware of 
your consciousness as it operates in physical life, you can learn to watch it as it 
manipulates through these other less familiar areas. Probable realities are only 
probable to you because you are not aware of them. 

These stages of consciousness are all a part of your own reality. A knowledge of them 
can be most useful. You can learn to "shift gears," stand aside from your own 
experience, and examine it with much better perspective. You can prepare questions or 
problems, suggesting that they be solved for you in the sleep state. You can suggest 
that you will speak with distant friends, or convey important messages that you cannot 
convey verbally, perhaps. You can bring about reconciliations, for example, at another 
layer of reality though you cannot do so in this one. 

You can direct the healing of your body, telling yourself that this will be 
accomplished by you at one of the other levels of sleep consciousness, and you may ask 
for the aid of a Speaker to give you any necessary psychological guidance that is needed 
to maintain health. If you have particular conscious goals and if you are reasonably 
certain that they are beneficial ones, then you can suggest dreams in which they occur, 
for the dreams themselves will hasten their physical reality. 

Now unconsciously you do many of these things. You often go back In time, so to 
speak, and "relive" a particular event so that it has a different ending, or say things that 
you wish you had said. A knowledge of one state of consciousness can help you in other 
states. In a light trance the meaning of dream symbols will be given if you ask for them. 
The symbols may then be used as methods of suggestion that will be tailored for you 
personally. If you discover, say, that a fountain in a dream represents refreshment, then 
when you are tired or depressed, think of a fountain. In another layer of reality, of 
course, you will be creating one. 

In the most protected areas of sleep you are dealing with experience that is pure 
feeling or knowing, and disconnected from both words or images. As mentioned, these 
experiences are translated into dreams later, necessitating a return to areas of 



consciousness more familiar with physical data. Here a great creative synthesis and a 
great creative diversification takes place, in which any given dream image has meaning 
to various layers of the self - on one level representing a truth you have lived and on 
other levels representing this truth as it is more specifically applied to various areas of 
experience or problems. There will be a metamorphosis, therefore, of one symbol 
turning into many, and the conscious mind may only perceive a chaos of various dream 
images, because the inner organization and unity is partially hidden in the other areas 
of consciousness through which the reasoning mind cannot follow. 

The unconscious and subconscious areas, however, are aware of much more of this 
information than the ego, for it receives only the minute residue of dream material as a 
rule. The Speakers therefore may appear within dreams as historical characters, as 
prophets, as trusted old friends, or in whatever guise will impress the particular 
personality. 

In the original experience, however, the true nature of the Speaker is apparent. The 
production of dreams is as "sophisticated" an endeavor as is the production of the 
objective life of a given individual. It is simply living on different terms. 

These various stages of consciousness and fluctuations of psychic activity can also 
be examined through direct experience from the waking state. In the following chapter 
we will let you become more aware of these ever-active portions of your own reality. 



CHAPTER 18 



VARIOUS STAGES OF CONSCIOUSNESS, 
SYMBOLISM, AND MULTIPLE FOCUS 

Within your own personality all facets of your consciousness converge, whether or 
not you are aware of it. 

Consciousness can be turned in many directions, obviously, both inward and 
outward. You are aware of fluctuations in your normal consciousness, and closer atten- 
tion would make some of this quite clear. You expand or narrow the scope of your 
attention constantly. You may focus upon one object almost to the exclusion of 
everything else at times, so that you literally are not conscious of the room in which you 
sit. 

You may be "conscious" and reacting to a remembered event so strongly that you are 
relatively unaware of present events. You take all of these fluctuations for granted. They 
do not disturb you. If you are Lost in a book and unaware momentarily of your 
immediate environment, you are not afraid that it will be gone when you want to turn 
your attention back to it. Nor in a daydream do you usually worry about returning 
safely to the present moment. 

To some extent, all of these are small examples of the mobility of your 
consciousness, and the ease with which it can be used. In a strange manner, symbols 
can be regarded as samples of the way you perceive it various levels of consciousness. 
Their changing guises can be used as signposts. Fire, for example, is a symbol made 
physical, so a real fire tells you obviously that you are perceiving reality with your 
physically attuned consciousness. 

A mental picture of a fire automatically tells you that another kind of consciousness 
is involved. A fire mentally seen that has warmth but does not burn destructively 
obviously means something else. All symbols are an attempt to express feelings, feelings 
that can never be expressed adequately through language. Symbols represent the 
infinite variations of feelings, and in various stages of consciousness these will appear 
in different terms, but they will always accompany you. 

There are several exceptions, however, in which pure knowing or pure feeling is 
involved without the necessity for symbols. These stages of consciousness are 
infrequent and seldom translated into normal conscious terms. 



Let us take a particular feeling and follow it through as it might be expressed at 
various levels of consciousness. Begin with a feeling of joy. In normal consciousness, 
the immediate environment will be perceived in a far different manner than it would be, 
say, if an individual were in a state of depression. The feeling of joy changes the objects 
themselves, in that the perceiver sees them in a far brighter light. He creates the objects 
far more vividly and with greater clarity. In feedback fashion, the environment then 
seems to reinforce his joy. What he sees, however, is still physical, the objects of the 
material world. Pretend now that he begins to daydream and falls into a reverie. Into his 
inner mind come pictures or symbols of material objects, people or events, from 
perhaps the past as well as present and future imaginings, the joy now being expressed 
with greater freedom mentally, but with symbols. 

The joy stretches out, so to speak, into the future, sheds also its light into the past, 
and may cover greater areas of expansion than could be shown in physical terms at 
that moment. Now imagine that our individual from his reverie falls either into a trance 
state or into a deep sleep. He may see images that are highly symbolic to him of joy or 
exuberance. Logically there may be little connection between them, but intuitively the 
connections are clear. He now enters into his mental experiences far more deeply than 
in the reverie state, and may have a series of dream episodes in which he is able to 
express his joy and share it with others. 

He is still dealing with physically oriented symbols, however. Now since we are using 
this discussion as a case in point we will continue to follow it even further. He may form 
images of dream cities or people that are of a very joyful nature, translate the emotion 
itself into whatever symbols are pertinent to him. An exuberance may be translated into 
images of playing animals, flying people, or animals or landscapes of great beauty. 
Again, the logical connections will be lacking, but the entire episode will be connected 
by this emotion. 

The physical body all the while is greatly benefitted, because the beneficial feelings 
automatically renew and replenish its recuperative abilities. The feelings of joy now may 
lead to images of Christ, Buddha, or the prophets. These symbols are the changing 
scenes characteristic of consciousness at various stages. The experiences are to be 
considered as creations; creative acts all native to consciousness at various stages. 

Beyond this are states in which the symbols themselves begin to fade away, become 
indistinct, distant. Here you begin to draw into regions of consciousness in which 
symbols become less and less necessary, and it is a largely unpopulated area indeed. 
Representations blink off and on, and finally disappear. Consciousness is less and less 
physically oriented. In this stage of consciousness the soul finds itself alone with its 
own feelings, stripped of symbolism and representations, and begins to perceive the 
gigantic reality of its own knowing. 

It feels direct experience. If we use joy as our example, all mental symbols and 
images of it would finally disappear. They had emerged from it, and would fall away 
from it, not being the original experience, but by-products. The soul would then begin 
to explore the reality of this joy in terms that can hardly be explained, and in so doing 
would learn methods of perception, expression, and actualization that would have been 



utterly incomprehensible to it before. 

Physical objects are the most obvious of your symbols, and precisely for that reason 
you do not realize that they are symbols at all. 

At different levels, consciousness works with different kinds of symbols. Symbols are 
a method of expressing inner reality. Working in one direction the soul, using its 
consciousness, expresses inner reality through as many symbols as possible, through 
living, changing symbolism. Each symbol itself then is to its own extent conscious, 
individual, and aware. 

In so doing, the soul continually creates new varieties of inner reality to be explored. 
Working in the opposite direction, so to speak, the soul divests itself of all symbols, all 
representations, and using its consciousness in a different way learns to probe its own 
direct experience. Without symbols to come between it and experience, it perfects itself 
in a kind of value fulfillment that you presently cannot understand except symbolically. 

Now these efforts go on whether you wake or sleep. Once you are aware of these 
activities, however, it is possible to catch yourself in various stages of consciousness, 
and even at times to follow your own progress, particularly through dream states. Your 
body is your most intimate symbol at this point, and again your most obvious. 

You will use the idea of a body in most stages of consciousness. When you leave your 
physical body in any kind of out-of-body experience, you actually leave it in another 
that is only slightly less Physical. This in turn is "later" discarded for one still less 
physical, but the idea of the form is so important a symbol that you carry it through all 
of your religious literature, and stories of hereafter. 

At one point it will vanish with the other symbols. Now there was a time, speaking in 
your terms, before the making of symbols; a time so divorced from your idea of reality 
that only in the most protected areas of sleep does any memory of it ever return. It 
seems to you that without symbols there would be nonbeing, but this is a natural 
enough deduction since you are so symbol-oriented. 

Those stages of consciousness that occur after death still all deal with symbols, 
though there is much greater freedom in their use, and greater understanding of their 
meaning. But in higher stages of consciousness, the symbols are no longer necessary, 
and creativity takes place completely without their use. 

Obviously you cannot become aware of that stage of consciousness now, but you can 
keep track of the way symbols appear to you in both waking life and the dream state, 
and learn to connect them with the feelings they represent. You will learn that certain 
symbols will appear personally to you at various stages of consciousness, and these can 
serve as points of recognition in your own explorations. When Ruburt is about to leave 
his body from the dream state for example, he will often find himself in a strange house 
or apartment that offers opportunities for exploration. 

The houses or apartments will always be different, and yet the symbol is always a 
signpost that he has reached a particular point of consciousness, and is ready to enter 
another state of consciousness. Each of you will have certain symbols that serve the 
same kind of purpose, highly individual to you. Unless you make an effort at self- 
exploration, however, these symbolic guideposts will make no conscious sense. 



Some such symbols stay with you for life. Some in periods of great change may also 
alter their character, bringing forth a certain feeling of disorientation as these 
unconsciously familiar symbols undergo transformation. The same sort of thing applies 
to your physical living. A dog may be a symbol to you of natural joy, for example, or of 
freedom. After seeing an accident in which a dog is killed, then dogs may mean 
something entirely different to you. 

This of course is obvious, but the same sort of symbol changing may occur within 
dreams. The dog's accident may be a dream experience, for that matter, that then 
changes your conscious symbolic feeling toward dogs in the waking state. One person 
may symbolize fear as a demon, as an unfriendly animal, or even as some perfectly 
simple ordinarily harmless object; but if you know what your own symbols mean, then 
you can use the knowledge not only to interpret your dreams but also as signposts to 
the state of consciousness in which they usually occur. 

These symbols will change, therefore, in various stages of consciousness. Again, the 
logical sequence is not present, but the intuitive creation will change the symbols much 
in the way that an artist might change his colors. 

All symbols stand for inner realities, therefore, and when you juggle symbols, you are 
juggling inner realities. Any exterior move that you make is made within the interior 
environment, within all the interior environments with which you are involved. 

Symbols are highly charged psychic particles and that includes physical objects that 
have strong characteristics of attraction and expansion, that stand for inner realizations 
and realities that have not been perceived through direct knowing. (By direct knowing 
here, I mean instant cognition and comprehension, without symbolization.) 

Even the symbols, then, at various stages of consciousness will appear differently, 
some seeking to have stability and permanence as your physical objects, following the 
principles or root assumptions of corporeal reality, and some changing much more 
quickly, as in the dream state, these being more immediate and sensitive indicators of 
feeling. Various states of consciousness seem to have their own environments in which 
these symbols appear, again, as objects appear in a physical environment. 

Seemingly nonstable mental objects appear in the dream environment at certain 
levels. The symbols follow rules then in both cases. As mentioned earlier, again, the 
dream universe is as "objective" as the corporeal one. The objects and symbols within it 
are as faithful representations of dream life as physical objects are of waking life. 

The nature of the symbol, therefore, can serve as an indication not only as to your 
environment but your state of consciousness within it. In normal dreaming within the 
context of an ordinary dream drama, the objects seem permanent enough to you. You 
take them for granted. You are still physically oriented. You project upon dream images 
the symbolism of your waking hours. 

In other states of dream consciousness, however, houses may suddenly disappear. A 
modern building may suddenly replace a shack. A child may turn into a tulip. Now the 
symbols are obviously behaving in a different manner. In this environment, permanency 
is not a root assumption. Logical sequence does not apply. 

Symbols that behave in this way can be clues to you that you are now at another 



stage of consciousness, and within an entirely different interior environment. 
Expression of feelings and of experiences are not limited to the rigid framework of 
objects stuck into consecutive moments. Feelings are automatically transformed and 
expressed in a new, mobile, immediate manner. In a way the tune of consciousness is 
quicker. 

Actualization does not need to wait for hours or days. Experience is free from a time 
context. In this realm of consciousness an entire book may be written, or one's life 
plans thoroughly scrutinized. Your present time is one of many dimensions that help 
form this particular stage of consciousness. Therefore your past, present and future 
exist within it, but only as portions of that interior environment. You have to learn your 
way about, for the states of consciousness and their environment stretch out in their 
own way as your world stretches out, say, in space. It is not difficult, however, to be 
aware of yourself in this stage through giving yourself proper suggestions before sleep. 

To some extent this transmutation of symbol can be observed in various stages of 
waking consciousness also. When you are at rest, awake but with eyes closed, images 
and pictures will often appear to your inner eye. Some will be physical- like 
materializations, images of trees or houses or people. Others will be simply shapes that 
change swiftly and seem to flow one into the other. As a rule, even the images that are 
recognizable will quickly be replaced by others in a kaleidoscope of constantly changing 
forms. 

There may seem to you to be no logic to these inner pictures, and certainly no 
connection between them and what you were thinking a moment before, or even an 
hour before. To some extent they seem disconnected from you and not of your doing. 
Often, however, they represent the characteristics shown by consciousness when it is 
somewhat turned away from physical stimuli. The form of symbols is changed as the 
states of consciousness change. 

The images that you see in this circumstance represent the thoughts and feelings 
experienced just before you closed your eyes, or those that were paramount in your 
mind somewhat previously. The minute your eyes are closed, the thoughts and feelings 
express themselves through this symbolism. Because the images may seem to have no 
direct connection logically to these thoughts and feelings, you do not recognize them 
either as your own, nor are you able to tie them up with what they represent. 

I am putting this rather simply here. Imaginatively you have greater freedom to 
express feelings than you do practically. An earlier particular fear felt during the day 
involving, say, a loss of a job may then be translated when you close your eyes into a 
series of seemingly unrelated symbols, all however connected to that one fear. 

You may see in a quick series of pictures a deep hole in the ground. It may be 
replaced by a street urchin, obviously poor and from another century. A casket may 
appear, or a black wallet fly through the air. You may see a severe, dark, wintry scene. 
The picture of a character from an old book long forgotten may appear and disappear. 
In between may be a grouping of opposing symbols, representing your hope - a spring 
flower, a table loaded with food, a new suit of clothes, any sign of abundance that would 
have meaning to you. Nowhere would the thought of the potential loss of a job enter in. 



It would seem to you that you had forgotten it. 

Through the use of symbols, however, your feelings would be given full play, each 
image rising and falling in flow with feelings so far underneath consciousness - pools of 
emotion - that you were not aware of them. They would automatically bring about these 
images however. Now with reflection you could connect these with their origin, but 
usually they would pass you by. 

If you let yourself lie still longer with eyes closed, the symbolism would continue to 
change character, losing perhaps some of its visual characteristics and growing more 
intense in other directions. You might think you smell a particular odor, for example, 
that is distasteful to you (following through with the situation as given). You might, 
instead, translate the fear into a frightening physical sensation, and suddenly feel that 
you are falling, or that something unpleasant touched you. 

Any of these changing characteristics of symbols should alert you to the altered state 
of your consciousness. If you let yourself drift off into sleep here, you would most 
probably manufacture two or three dreams that symbolized the fear, dreams in which 
you consider and try out possible solutions within the dream context. The job situation 
might never appear as such within any of the dreams, of course. 

Still, to the unconscious the problem has been set and given. In the following deep 
protected areas of sleep, the higher centers of the inner self are allowed to function and 
come to the aid of the three-dimensionally oriented portion of the personality. This more 
liberated self sees the situation much more clearly, suggests a given line of action (but 
does not order it), and informs the dreaming self. The dreaming self then manufactures 
a group of dreams in which the solution is stated within a symbolic dream situation. 

The final and more specific interpretation is done in areas of dreaming closer to the 
waking self, when the symbols grow more and more specific. There is a much more 
narrow aspect to symbolism, therefore: The closer you get to waking consciousness, the 
more limited and narrow the symbol. The handier it is in a given physical circumstance, 
the less valuable it is as a waking lifetime characteristic symbol. 

To some extent the more precise a symbol is, the less meaning it can contain. In the 
most important dream work, done in the deep protected sleep periods, the symbols are 
powerful enough and yet condensed enough so that they can be broken down, used in a 
series of seemingly unrelated dreams as connectives, retain their original strength and 
still appear in different guises, becoming in each succeeding dream layer more and 
more specific. 

Now even as you go about your day, your consciousness fluctuates, and you can 
catch yourself "symbolizing" in these different ways if you get in the habit of observing 
but not interpreting the state of your mind. Each physical event that has happened to 
you is filed away within your psyche as a definite group of symbols. These do not 
represent the experience, they contain the experience. These represent your personal 
symbol bank as far as your present life is concerned. 

There is a great unity between your daytime symbols and your dreaming ones. In a 
miraculous shorthand, many symbols carry the burden of far more than one 
experience, of course, and one symbol will therefore evoke not only one given 



experience, but similar ones. Personal association, therefore, is highly involved with 
your personal bank of symbols, and it operates in the dream states precisely as In 
waking life - but with greater freedom, and drawing from the future, in your terms, as 
well as from the past. 

Therefore, you have greater use of symbolism in the dream state, for you are aware of 
past and future symbols. These vary in intensity; Often they cluster together. Such 
multidimensional symbols will appear then in many ways, not simply visually. They will 
affect not only your own Physical reality, but all realities in which you are involved. In a 
manner f speaking the symbols that you know are but the tail end of greater symbols. 

Resume dictation. When I referred to your personal bank of symbols, I meant to 
specify that this bank was yours from the day of your birth and before. It contained the 
symbols of your past existences in your terms (and in your terms, you add to it in this 
life). This bank of symbols must be activated, however. For example, you have visual 
images when you are born, internal visual images, symbols that are activated the 
moment you open your eyes for the first time. These serve you as learning mechanisms. 
You keep trying to utilize your eyes properly until exterior images conform with the 
inner patterns. This is extremely important, and not understood by your scientists. 

The eye-opening activates the inner mechanism. If there is something wrong 
physically with the eyes, if they are blind for example, then that particular mechanism 
is not activated at that time. The personality may have chosen to be born blind for his 
own reasons. If those reasons change, or if inner psychic developments occur, then the 
physical eyes will be healed and the inner mechanism activated. There are endless 
varieties of behavior along these lines. The inner banks of symbols, however, operate as 
a drawing account, latent unless you take advantage of them. You think before you 
learn language, as I mentioned earlier in this book, but you already have at your 
psychic fingertips past experiences from other lifetimes to guide you. 

Those who are born into the same nationality, say twice consecutively, learn to speak 
much quicker the second time around. Some infants will think in the language of a past 
life before the new language is learned. All of this has to do with the use of symbols. 

Sound is itself a symbol. You understand that from a given point of silence, sound 
begins and grows louder. What you do not understand is that from that given point of 
silence, which is your point of non-perception, sounds also begin that grow deeper and 
deeper into silence, yet still have meaning and as much variety as the sounds that you 
know, and these are also symbols. The thought unspoken has a "sound" that 

you do not hear, but that is very audible at another level of reality and perception. 

Trees as they stand are a sound that, again, you do not perceive. In your dreams and 
particularly beyond those dreams that you recall, are areas of consciousness in which 
these sounds are automatically perceived and translated into visual images. They 
operate as a sort of shorthand. Given certain sounds, you could recreate your universe 
as you know it unconsciously, and any one multidimensional symbol can contain all 
the reality that you know. 

Physically, smell, sight, and sound are combined together to give you your main 
sense data and compose your physical senses. At other levels, however, these are 



separated. Odors therefore have a visual reality, and, as you know, visual data can also 
be perceived in terms of other sense perceptions. 

The symbols can come together or fly apart, can be perceived separately or as a 
unity. As each event has its own symbol for you, so you have your characteristic way of 
combining these. These symbols can be translated and perceived in many terms; as a 
series of notes for example, as a combination of senses, as a series of images. At various 
stages of consciousness you will perceive the symbols in different terms. The 
multidimensional symbol in its entirety, then, has a reality in other states of 
consciousness, but also at other levels of reality entirely. 

You operate as if your thoughts were secret, though you should know by now that 
they are not. Not only are your thoughts apparent through telepathic communications, 
for example, but without your conscious awareness they also form what you may call 
pseudoimages "beneath" the range of physical matter as you normally perceive it in 
some cases, or "above" this same range. 

It is, therefore, as if your thoughts appear within other realities as objects - alive and 
vital in themselves, growing into other systems as flowers or trees grow up seemingly 
from nothing within physical reality. These can then be used as the raw material, so to 
speak, in certain other systems. They are the given "natural data," the raw material of 
creativity in the realities that you help seed but do not perceive. 

In this manner of speaking, your thoughts then follow laws. Their behavior follows 
laws, and their activities, that you do not understand, though you call your thoughts 
your own. They are then manipulated, independently of you, by other kinds of 
consciousness as ever-changing natural phenomena. The native consciousness within 
such systems is not aware of the origin of this phenomena, nor of your own reality. 
They take the evidence that appears to their senses as reality, as most of you do. It 
would not occur to them that this phenomenon originated outside of their own system. 

If I were to make the same statement for example to any of my readers, I would be 
accused of saying that physical reality was composed of the discards of the universe. 

I am not saying that, nor implying it in the case just mentioned. In your system you 
have a direct hand in the formation of physical reality. Your natural given data is the 
result of individual, mass, and collective thoughts, feelings, and emotions, materialized. 
Your system in this respect is more creative than the systems just mentioned. On the 
other hand, within these other systems there is a strong innovative group 
consciousness developing, in which identity is retained but greater inner play allowed 
between individuals, a large creative interchange of symbol-pools, a drawing upon 
mental and psychic symbols with greater facility. Because of this, these individuals 
recognize more clearly the connection between creative images and given sense data. 
They purposely alter and change their given sense data, and experiment with it. 

All of this involves a working with symbols in a most intimate manner. At certain 
levels of your personality you are aware of all the different ways in which symbols are 
used, not only in your system but in others. As mentioned earlier, no system of reality 
is closed. Your thoughts and images and feelings therefore alter the given sense data in 
some other systems. 



The innovative patterns developed in those systems, however, can be to some extent 
perceived within your own. There are constant bleed-throughs. In your various stages of 
consciousness you pass through areas that can be correlated with many of these 
systems. Some stages through which you pass are native stages to other kinds of 
consciousness, and while passing through these you will find yourself using symbols in 
the way that is characteristic of that level. 

Symbols should be fluid, ever-changing in their form. Some -an be used as 
casements to house original experiences, as methods of deception therefore rather than 
illumination. When this happens fear is always involved. 

Fear taken into the various stages of consciousness acts as a distorting lens, hiding 
the natural dimensions of all symbols, acting as a barrier and as an impediment to free 
flow. Symbols of an explosive nature serve as releasing agents, setting loose that which 
has been encased. Without physical storms you would all go insane. 

The aggressive nature of symbols is little understood, nor the relationship between 
aggression and creativity. These are far from opposing characteristics, and without an 
aggressive thrust, symbols would lack their high mobility. They would exist in a 
permanent kind of environment. 

It is both the creative and aggressive aspects of consciousness that allow it to use 
symbols, to move through various levels of experience, and the aggressive nature of 
thought that so propels it, despite your knowledge, into realities that you do not 
understand. 

Aggressiveness and passivity are both behind symbols of birth, for both are needed. 
They are both beneath symbols of death, though this is not understood. Inertia results 
when aggressiveness and creativity are not in the proper proportions, when 
consciousness leans too severely in one direction or another, when the flow of symbols 
is either too quick or too slow for the particular psychological environment in which you 
dwell. 

Pauses then occur. To put it as simply as possible, there is an almost inconceivable 
moment in which a no-reality occurs, in which 

a symbol is caught between motion and no motion, a time of uncertainty. This is of 
course translated in many ways, and reflected. In such periods, certain symbols can be 
lost to all intents and purposes, dropping out of an individual's experience, leaving gaps 
of inertia. 

These gaps exist quite literally in many systems. You encounter them on many 
levels. You may find yourself experiencing a state of consciousness, for example, in 
which nothing seems to happen, and no psychological landscape or recognizable 
symbols occur. These exist not only psychologically or psychically, but as blank areas 
in terms of space. The spaces may be filled finally with new symbols. If you are 
perceptive enough, you can sometimes catch yourselves encountering such states of 
reality in which nothing appears and no signs of any consciousness outside of your own 
is apparent. 

Such blank spots can be seeded with new symbols, and are often used as channels 
through which new creative ideas and inventions are inserted. These gaps are 



recognized by others, therefore, and viewed as dark spaces. They also represent areas of 
no resistance for those mind-travelers who are probing inner realities. They represent 
uncluttered areas, but also open channels, inactive in themselves but passively waiting. 
Now some symbols also wait in such a passive manner to be activated. 

They represent future experience, in your terms, that presently lies latent. These 
blank spots of inertia, therefore, are creative to some extent, in that these other symbols 
may swim into view within them. 



CHAPTER 19 



ALTERNATE PRESENTS AND MULTIPLE FOCUS 

Let us begin with the normal waking consciousness that you know. But one step 
away from this is another level of consciousness into which you all slip without 
knowing. We will call it "A-l." It is adjacent to your normal consciousness, separated 
from it very slightly; and yet in it very definite effects can appear that are not present in 
your usual state. 

At this level many abilities may be used, and the present moment can be experienced 
in many different fashions, using as a basis the physical data with which you are 
already familiar. In your normal state you see the body. In A- 1 your consciousness can 
enter the body of another, and heal it. You can in the same manner perceive the state of 
your own Physical image. You can, according to your abilities, manipulate matter from 
the inside consciously, with lucidity and alertness. 

A-l may be used as a side platform, so to speak, from which you can view physical 
events from a clearer standpoint. Using it you are released momentarily from bodily 
pressures, and with that freedom, you can move to relieve them. Problems that seem 
beyond solution can often, though not always, be solved. Suggestions given are much 
more effective. It is easier to form images, and they have a greater mobility. A-l is a 
sidestep away, therefore, and yet an important one. 

Now it can be used as the first of a series of steps, leading to "deeper" states of 
consciousness. It can also be used as the first of a series of adjacent steps. Each of the 
deeper layers of consciousness can also be used as first steps leading to other adjacent 
levels. A-l is simple to enter. When you listen to music that you like, when you are 
indulging in an enjoyable quiet pursuit, you can sense the different feeling. It may be 
accompanied by your own characteristic physical clues. You may tap your fingers in a 
certain way. There may be a particular gesture. You may stare or look dreamily to the 
left or right. 

Any such physical clues can help you differentiate between this state of 
consciousness and the usual predominating one. You have only to recognize it, learn to 
hold it, and then proceed to experiment in its use. As a rule, it is still physically 
oriented, in that the abilities are usually directed toward the inner perception and 
manipulation of matter or physical environment. You can therefore perceive the present 



moment from a variety of unique standpoints not usually available. 

You can perceive the moment's reality as it exists for your intestine, or your hand; 
and experience, with practice, the present inner peace and commotion that exist 
simultaneously within your physical body. This brings a great appreciation and wonder, 
a sense of unity with the living corporeal material of which you are physically 
composed. With practice you can become as intuitively aware of your internal physical 
environment, as [of ] your external physical environment. 

With greater practice, the contents of your own mind will become as readily 
available. You will see your thoughts as clearly as your inner organs. In this case you 
may perceive them symbolically through symbols you will recognize, seeing jumbled 
thoughts for example as weeds, which you can then simply discard. 

You can request that the thought content of your mind be translated into an intense 
image, symbolically representing individual thoughts and the overall mental landscape, 
then take out what you do not like and replace it with more positive images. This does 
not mean that this inner landscape must always be completely sunny, but it does mean 
that it should be well balanced. 

A dark and largely brooding inner landscape should alert you, so that you begin 
immediately to change it. None of these accomplishments are beyond my readers, 
though anyone may find any one given feat more difficult than another. You must also 
realize that I am speaking in practical terms. You can correct a physical condition for 
example, in the manner just given. If so, however, by examining the inner landscape of 
thoughts, you would find the source here that initially brought about the physical 
ailment. 

Feelings can be examined in the same way. They will appear differently, with much 
greater mobility. Thoughts, for example, may appear as stationary structures, as 
flowers or trees, houses or landscapes. Feelings will appear more often in the changing 
mobility of water, wind, weather, skies and changing color. Any physical ailment, then, 
can be perceived in this state by looking inward into the body and discovering it; then 
by changing what you see you may find yourself entering your body or another's as a 
very small miniature, or as a point of light, or simply without any substance, yet aware 
of the inner body environment. 

You change what needs to be changed in whatever way occurs to you, then - by 
directing the body's energy in that direction, by entering the flesh and bringing certain 
portions together that need this adjustment, by manipulating areas of the spine. Then 
from this adjacent platform of A-l consciousness, you perceive the mental thought 
patterns of yourself or the other person in whatever way you find characteristic of you. 

You may perceive the thought patterns as quickly flashing sentences or words that 
are usually seen within your mind or within the other mind, or as black letters that 
form words. Or you may hear the words and thoughts being expressed, or you may see 
the earlier mentioned "landscape" in which the thoughts symbolically form into a 
picture. 

This will show you how the thoughts brought about the physical malady, and which 
ones were involved. The same thing should then be done with the feeling pattern. This 



may be perceived as bursts of dark or light colors in motion, or simply one particular 
emotion of great force may be felt. If it is very strong, one emotion may be felt in many 
such guises. In the case of both thoughts and emotions, with great confidence you 
pluck out those that are connected with the malady. In such a manner you have made 
adjustments on three levels. 

A-l may be used also as a great framework for creativity, concentration, study, 
refreshment, rest and meditation. You may evolve your own image of this state to help 
you, imagining it as a room or a pleasant landscape or platform. Spontaneously, you 
will find your own symbol for this state. 

This state may be used also as a step to the next state of consciousness, leading to a 
deeper trance condition; still relating however to the reality system that you 
understand. 

Or it may be used as a step leading to an adjacent level of consciousness; two steps 
away, therefore, on the same level from normal reality. In this case it will lead you not 
into a deeper examination and perception of the present moment, but instead into an 
awareness and recognition of what I will call alternate present moments. 

You will be taking steps aside from the present that you know. This leads to 
explorations mentioned earlier in this book, into probabilities. This state can be 
extremely advantageous when you are trying to solve problems having to do with future 
arrangements, decisions that will affect the future, and any matters, in fact, in which 
important decisions for the future must be made. In this state you are able to try out 
various alternative decisions and some probable results, not imaginatively but in quite 
practical terms. 

These probabilities are realities, regardless of which decision you make. Say, for 
example, that you have three choices and it is imperative that you select one. Using this 
state, you take the first choice. The alternative present is the moment in which you 
make that choice. Having made it the present is changed, and quite clearly you perceive 
exactly the way it is changed and what actions and events will flow from the change into 
the future that belongs to that particular alternate present. 

You do the same with each of the other choices, all from the framework of that state 
of consciousness. The methods in each case are the same. You make the decision. You 
then become aware in whatever way you choose of the physical effects within your body. 
You enter the body as you did in the way I gave earlier for healing. With great sensitivity 
you are able to see what physical effect the decision will have - whether the state of the 
body remains the same, whether there is a great sense of health within it, or the 
incipient beginning of great difficulties. 

In like manner you explore the mental and feeling aspects, then you turn your 
attention "outward," toward the environment that results from this alternate present. 
Mentally, events will appear to you. You may experience these strongly, or merely view 
them. They may become so vivid that you momentarily forget yourself, but if you 
maintain your contact with this level of consciousness, this will happen seldom. As a 
rule you are very aware of what you are doing. 

According to the situation, you can do the same thing to find out the effect of this 



decision on others specifically. You then return to normal consciousness, going through 
the A -I state that you used as a preliminary. After a period of rest, return and make the 
second decision, and again the third, following through in the same manner. Then in 
your normal state of consciousness, of course, you make the decision that you want 
from the information and experience that you have received. 

The names make little difference. For simplicity's sake call this level of consciousness 
A-l-a. 

There is an A-l-b, you see, still adjacent to this one, and still starting off from an 
alternate present that can be used for many other purposes. 

It is not as easy for the ordinary individual to enter, and it deals with group presents, 
with mass probabilities, racial matters, the movement of civilization. It is one that 
would be most beneficial to politicians and statesmen, and it also can be used to probe 
into probable pasts as well. Here it would be of benefit in learning of old ruins for exam- 
ple, and vanished civilizations, but only if the specific probable past were probed in 
which these existed. 

The next adjacent level now would be A-l-c, which is an extension of the one just 
given, in which there is greater freedom of action, mobility and experience. Here to some 
extent there is some participation in the events perceived. There is no need to go deeply 
into any of these beyond this point, because ordinarily you will not be involved with 
them, and they lead into realities that have little reference to your own. They are states 
of consciousness too divorced, and under usual circumstances, this is as far as your 
present consciousness is able to go in that particular direction. 

The first state, A-l-a, is the most practical and the easiest for you, but often you 
must still have a good feeling for the A-l level before you are willing to take that next 
adjacent step. It allows for great expansion, however, within its limitations. Using it, 
you can discover for example what would have happened if "I did this or the other." 
Remember, these are all adjacent levels, going out horizontally. 

Directly beneath A-l, now, you will have A-2, which is a slightly deeper state, using 
the analogy of up and down direction. It is less physically oriented than A-l. You still 
have excellent lucidity and awareness. This state can be used to explore the past in 
your terms of reference, within the probable system that you know. 

Reincarnational pasts are known to you here, and if some personal malady cannot 
be solved from A-l, you may have to go to A-2 discovering that it originated from 
another existence. This state is distinguished by a slower breathing pattern and, unless 
other directions are given, by a somewhat lowered temperature and longer alpha waves; 
a slower frequency. 

There is still relation to environment, however, and awareness of it. This may be 
purposely blocked off for greater efficiency, but it is not necessary. In many cases the 
eyes may be open, for example, though it may be easier to close them. Here sensitivity 
is quickened. Without necessarily following the methods given in A-l, the mental, 
physical and feeling aspects of past personalities will appear. 

They may be perceived in various ways according to the characteristics of the 
individual who is in this state. This can be used to discover the origin of an idea in the 



past, or to find anything that has been lost there, as long as it is within your probability 
system. 

Directly beneath this is A-3. You have an extension, again, here dealing with mass 
issues - movements of land, the history of your planet as you know it, the knowledge of 
the races that inhabited it, the history of the animals, the layers of gas and coal, and of 
the various ages that swept across the planet and changed it. 

A-4 brings you to a level that is beneath matter formations, a level in which ideas 
and concepts can be perceived, although their representations do not appear in the 
present physical reality that you know. 

From this layer many of the deepest inspirations come. These ideas and concepts, 
having their own electromagnetic identity, nevertheless appear as "the symbolic 
landscape" at this level of consciousness. This is difficult to explain. The thoughts do 
not appear as pseudoimages for example, or assume any pseudomaterialization, yet 
they are felt vividly, perceived and picked up by portions of the brain - those seemingly 
unused portions for which science has found no answer. 

These ideas and concepts obviously came from consciousness. However, they 
represent incipient latent developments that may or may not occur in physical reality. 
They may or may not be perceived by any given individual. The characteristic interest 
and abilities of the personality involved will have much to do with his recognition of the 
realities within this layer of consciousness. 

The material available, however, represents building blocks for many probable 
systems. It is an open area into which many other dimensions have access. It often 
becomes available in sleep states. Complete innovations, world-shattering inventions - 
these all lie waiting, so to speak, in this huge reservoir. Strong personal "conversions" 
are often effected from this level. 

Now any individual can pass through these levels and remain relatively untouched 
and unaware, can travel through them unperceiving. The overall intentions and 
characteristics of the personality will determine the quality of perception and 
understanding. The material mentioned is available in each of the levels of 
consciousness given, but it must be sought out, either through conscious desire or 
strong unconscious desire. If it is not, then the gifts available and the potentials simply 
remain unused and unclaimed. 

The states of consciousness merge also one into the other, and it is obvious that I am 
using the terms of depth to make the discussion easier. Starting with the ego or waking 
consciousness as the outer self focused toward exterior reality, these states are broad, 
more like plains to be explored. Each one, therefore, opens in great adjacent areas also, 
and there are many "paths" to be taken according to your interest and desire. 

As your ordinary waking state perceives an entire universe of physical data, so each 
of these other states of consciousness perceive realities as complicated, varied, and 
vivid. It is for this reason that it is so difficult to explain the experiences possible within 
any given one. 

A- 5 opens up a dimension in which the vital consciousness of any personality can at 
least theoretically be contacted. This involves communicating not only with past 



personalities in your terms, but future ones. It is a level of consciousness very seldom 
reached. It is not, for example, the layer used by most mediums. It is a meeting ground 
in which personalities from any time or place or probable system can communicate with 
each other in clear terms understood by all. 

Since past, present, and future do not exist, this is a level of crystal clear 
communication of consciousness. Those involved have an excellent knowledge of their 
own backgrounds and histories, of course, but in this state possess also a much larger 
perspective, in which private and historical backgrounds are seen as a portion of a 
greater perceivable whole. 

At this level, messages literally flash through the centuries from one great man or 
woman to another. The future speaks to the past. The great artists have always been 
able to communicate at this level and while living literally operated at this level of 
consciousness a good deal of the time. Only the most exterior portions of their 
personalities bowed to the dictates of historical period. 

For those who reach this state and utilize it, communication is clearest. It must be 
understood that this communication works in both ways. Leonardo da Vinci knew of 
Picasso, for example. There are great men and women who go unknown. Their 
contemporaries ignore them. 

Their achievements may be misunderstood or physically lost, but at this level of 
consciousness they share in these communications, and at another level of existence 
their achievements are recognized. 

I do not mean to imply, however, that only the great share in this communication of 
consciousness. A great simplicity is necessary, and out of this, many of the most lowly 
in men's terms also share in these communications. There is an unending conversation 
going on throughout the universe, and a most meaningful one. Those from both your 
past and your future have a hand in your present world, and at this level the problems 
that have been met and will be encountered are being discussed. This is the heart of 
communication. It is most usually encountered either in a protected deep level of sleep 
or in a sudden spontaneous trance state. Great energy is generated. 

The information received in any of these states of consciousness must be interpreted 
for the normal waking consciousness, if any physical memory is to be maintained. 

In many cases memory remains unconscious as far as waking self is concerned, but 
the experiences themselves can completely change the structure of an individual life. 
Disastrous courses can be averted through such inner communications and 
illuminations, whether or not the ego is aware of them. 

The experiences at these various levels may be interpreted symbolically. They may 
appear in the form of fantasy, fiction, or art work, without the conscious self realizing 
their origin. Now at any of these various stages of consciousness, other phenomena may 
also be perceived - thought forms for example, energy manifestations, projections from 
the personal subconscious, and projections from the collective unconscious. Any or all 
of these may take symbolic form, and may appear beneficial or threatening according to 
the attitude of the personality involved. They should be regarded as quite natural 
phenomena, often neutral in intent. 



Often they are incipient forms given activity by the personality who encounters them. 
The nature of their activity, therefore, will be projected outward from the personality 
onto the relatively passive materialization. The person encountering these has only to 
turn his attention away to "deactivate" the phenomenon. This does not mean that the 
phenomenon is not real. Its nature is simply of a different kind and degree. 

It has some energy of its own, but needs additional energy from a perceiver for any 
interrelationship to take place. If such a materi aliz ation appears threatening, then 
simply wish it peace and withdraw your attention from it. It draws its main activating 
energy from your focusing, and according to the intensity and nature of your focus. You 
must not take the root assumptions of physical existence with you as you journey 
through these levels of consciousness. Divest yourself of as many of them as possible, 
for they can cause you to misinterpret your experiences. 

There are other layers of awareness beneath this one, but here there is a much 
greater tendency for one to merge into the other. In the next level, for example, 
communication is possible with various kinds of consciousness that have never been 
physically manifested, in your terms - personalities who do not have a physical reality 
in either your present or future, yet who are connected with your system of reality both 
as guardians and custodians. 

Almost all experiences from this level will be symbolically represented, for otherwise 
they would have no meaning to you. The experiences will all have to do in one way or 
another with nonphysical life, noncorporeal consciousness and forms, and the 
independence of consciousness from matter. These experiences will always be 
supportive. Out-of-body experiences will often be involved here, in which the pro- 
jectionist finds himself in an unearthly environment or one of great beauty and 
grandeur. 

The "stuff of the environment will have its origin in the mind of the projectionist, 
being symbolic of his idea, for example, of life after death. A Speaker or Speakers will 
appear in whatever guise will be most acceptable to the projectionist, whether it be the 
guise of a god, an angel or a disciple. This is the most characteristic kind of experience 
from this level. 

According to the abilities and understanding of the projectionist, however, more 
thorough messages can be given, and it may be quite obvious that the Speakers are 
indeed only symbols of greater identities. Some will be able to understand the 
communications more clearly. The true nature of the nonphysical Speakers may then 
be made known. 

Deeper projections into that environment may then be possible. In this state also 
great vistas of historic pasts and futures may be seen. All of these levels of 
consciousness are filled with the tapestry of various communications that can be 
followed through according to the purpose of the personality involved. 

Molecular structures send out their own messages, and unless you are tuned in to 
perceive them, they may be interpreted as static or meaningless noise. Any one of these 
levels of consciousness can be covered in a twinkling, and no notice taken of it; or, at 
least theoretically, you could spend a lifetime exploring any given level. 



You may have several quite valid experiences in level four for example, without any 
awareness of the first three. The stages are there for those who know what they are and 
how to use them. Many quite spontaneously find their own way. The other adjacent 
levels on the horizontal line, now, involve you in various alternate realities, each one a 
greater distance from your own. Many of these involve systems in which life and death 
as you know it does not occur, where time is felt as weight; systems in which the root 
assumptions are so different from your own that you would only accept any experiences 
as fantasy. 

For this reason, you are much less apt to travel in those directions. In some there 
are built-in impediments. Even projection from your universe into a universe of 
antimatter is most difficult, for example. The electromagnetic makeup even of your 
thoughts would be adversely affected, and yet theoretically this is possible from one of 
these adjacent levels of consciousness. 

Often you visit such areas of consciousness in the dream state where you fall into 
them spontaneously, remembering in the morning a fantastic dream. Consciousness 
must use all of its parts and activities, even as the body must. When you are sleeping, 
therefore, your consciousness turns itself in many of these directions, often perceiving, 
willy-nilly, bits and pieces of reality that are available to it at its different stages. This 
also happens beneath your normal physical focus to some extent, even as you go about 
your waking activities. The alternate presents of which I spoke are not simply alternate 
methods of perceiving one objective present. There are many alternate presents, with 
you focused only in one of them. 

When you let your attention waver, however, you may often fall into a state in which 
you momentarily perceive glimpses of another alternate present. The whole self, the 
soul, knows of its reality in all such systems, and you, as a part of it, are working 
toward the same state of self-awareness and development. 

When you are proficient you will not be swept willy-nilly into other stages of 
consciousness as you sleep, but will be able to understand and direct these activities. 
Consciousness is an attribute of the soul, a tool that can be turned in many directions. 
You are not your consciousness. It is something that belongs to you and to the soul. 
You are learning to use it. To the extent that you understand and utilize the various 
aspects of consciousness, you will learn to understand your own reality, and the 
conscious self will truly become conscious. 

You will be able to perceive physical reality because you want to, knowing it to be 
one of many realities. You will not be forced to perceive it alone, out of ignorance. 

The various levels of consciousness discussed here may appear to be very divorced 
from ordinary waking ones. The divisions are quite arbitrary. These various stages all 
represent different attributes and directions inherent within your own soul; clues and 
hints of them, shadows and reflections appear even in the consciousness that you 
know. Even normal waking consciousness, then, is not innocent of all other traces of 
existence, or devoid of other kinds of awareness. It is only because you usually use your 
waking consciousness in limited ways that you do not encounter these clues with any 
regularity. 



They are always present. Following them can give you some idea of those other 
directions, and those other levels of which we have spoken. Often, for example, 
seemingly unrelated symbols or images may rise into your mind. Usually you ignore 
them. If instead you acknowledge them and turn your attention to them, you can follow 
them to several other layers, at least, for example, A-l and A-2, with ease. 

The symbols or images may change as you do so, so that you perceive little similarity 
between, say, the initial image and the next one. The connection may be highly 
intuitional, however, associative, and creative. Often a few moments' reflection 
afterward will allow you to see why the one image merged into the other. A single image 
may suddenly open up into an entire mental landscape, but you will know none of this 
if you do not acknowledge the first clues that are just beneath present awareness, and 
almost transparent if you are only willing to look. 

Alternate focus is merely a state in which you turn your consciousness in other than 
its habitual direction, in order to perceive quite legitimate realities that exist 
simultaneously with your own. You must alter your perception to perceive any reality 
that is not geared practically toward material form. This is something like looking out of 
the corner of your eye or mind, rather than straight ahead. 

Using alternate focus, with practice it is possible to perceive the different physical 
formations that have filled any given area of space, or that will fill it in your terms. In 
some dream states you may visit a particular location and then perceive the location as 
it was, say, three centuries ago and five years hence, and never understand what the 
dream meant. It seems to you that space can be filled only by a given item at a time, 
that one must be removed to. make room for another. 

Instead you only perceive in this fashion. In alternate focus you can dispense with 
the root assumptions that usually guard, direct, and limit your perception. You are able 
to step aside from the moment as you know it, and return to it and find it there. 
Consciousness only pretends to bow to the idea of time. At other levels it enjoys playing 
with such concepts and perceiving great unity from events that occur outside of a time 
context - mixing, for example, events from various centuries, finding harmony and 
points of contact by examining both historical and private environments, plucking them 
out of the time framework. 

Again, you even do this in your sleep. If you do not do it in the waking state, it is 
because you have held your consciousness in too tight a rein. 

As mentioned somewhat earlier in this book, while your normal waking 
consciousness seems continual to you, and you are aware usually of no blank spots, 
nevertheless it has great fluctuations. To a large extent it has memory only of itself and 
its own perceptions. In normal consciousness, then, it seems as if there are no real 
other kinds of consciousness, no other areas or levels. When it encounters "blank spots" 
and "returns," it blots out awareness that the moment of nonfunction occurred. 

It forgets the stumble. It cannot be aware of alternate kinds of consciousness while 
being itself, unless methods are taken that allow it to recover from this amnesia. 

It plays hopscotch in and out of reality. It is gone sometimes and you are not aware 
of it. On such occasions your attention is focused elsewhere, in what you might call 



mini-dreams or hallucinations, or associative and intuitive processes of thought that go 
quite beyond normal focus. 

In these lapses you are perceiving other kinds of reality - with other than normal 
waking consciousness. When you return, you lose the thread. Normal waking 
consciousness pretends there was never any break. This happens with some regularity, 
and to varying degrees, from fifteen to fifty times an hour, according to your activities. 

At various times many people do catch themselves, the experience being so vivid that 
it leaps the gap, so to speak, with perception so intense that even normal waking 
consciousness is made aware of it. These intervals are quite necessary to physical 
consciousness. They are woven through the fabric of your awareness so cleverly and so 
intimately that they color your psychic and feeling atmosphere. 

Normal waking consciousness weaves in and out of this infinite supportive webwork. 
Your inner experience is so intricate that verbally it almost impossible to describe. 
Normal waking consciousness, while having memory of itself, obviously does not retain 
all memory all of the time. It is said that memory of past events drops back into the 
subconscious. It is still intensely alive, and by alive I mean living and active, although 
you do not focus upon it. 

Inner portions of your personality also have memory of all of your dreams. These 
exist simultaneously, and suspended, so to speak, like lights over a dark city, 
illuminating various portions of the psyche. These memory systems are all 
interconnected. Now in the same way you have your memory of past lives, all quite 
complete and all operating in the entire memory system. 

In periods of conscious "blank spots" or certain fluctuations, these memory systems 
are often perceived. As a rule the conscious mind with its own memory system will not 
accept them. When a personality realizes that such other realities exist and that other 
experiences with consciousness are possible, then he activates certain potentials within 
himself. These alter electromagnetic connections both within the mind, the brain, and 
even the perceptive mechanisms. They bring together reservoirs of energy and set up 
pathways of activity, allowing the conscious mind to increase its degree of sensitivity to 
such data. The conscious mind is set free of itself. To a large measure it undergoes a 
metamorphosis, taking on greater functions. It is able to perceive, little by little, some of 
the content before closed to it. It need no longer perceive the momentary "blank spots" 
fearfully, as evidence of nonexistence. 

The fluctuations mentioned earlier are often quite minute, yet highly significant. The 
conscious mind knows well of its own fluctuating state. When once it is led to face this, 
it finds not chaos, or worse, nonexistence, but the source of its own abilities and 
strength. The personality then begins to use its own potential. 

Periods of reverie and creative moments of consciousness both represent excellent 
entryways into these other areas. In the usual creative state of consciousness, the 
regular waking consciousness is suddenly supported by energy from these other areas. 
Waking consciousness alone does not give you the creative state. Indeed, normal 
waking consciousness can be as afraid of creative states as it is of blank states, for it 
can feel that the I is being thrust aside, can feel the upthrust of energy that it may not 



understand. 

It is precisely in the low points of fluctuation that such experiences originate, for 
normal consciousness is momentarily at a weak state an in a period of rest. The whole 
physical organism undergoes such normal fluctuations, again, that are usually quite 
unnoticed. These periods also fluctuate, following rhythms that have to do with the 
characteristic personality. In some the waves of motion are comparatively long and 
slow, the valleys within being sloped; with others, the reverse is true. 

With some, the lapses are more noticeable, outside of the norm. If the situation is 
not understood, then the personality may find it difficult to relate to physical events. If 
he is able to perceive the other areas of consciousness, he may find himself in still more 
difficulty - not realizing that both systems of reality are valid 

The fluctuations also follow seasonal changes. Events from any given layer of 
consciousness are reflected in all other areas, each being actualized according to the 
characteristics of the given layer. As one dream is like a stone thrown into the pool of 
dream consciousness, so any act appears in this pool also in its own guise. Alternate 
focus allows you to perceive the many manifestations of any given act, the true 
multidimensional reality of a given thought. It enriches the normal consciousness. 

You are active in these other layers whether or not you are aware of it. You learn not 
only in physical life and in the dream state, but in these interior existences of which 
you have no memory. Creative abilities of a specific nature, or healing abilities, are often 
trained in this fashion, only then emerging into physical actuality. 

Your future thoughts and acts are as real in these dimensions as if they had already 
occurred, and as much a part of your development. You are formed not only by your 
past but by your future, and by alternate existences. These great interactions are only a 
part of the framework of your soul. You can, therefore, change present reality as you 
understand it from any of these other layers of consciousness. 

Any one of these various layers of consciousness can be used as the normal acting 
consciousness, reality being viewed from that specific standpoint. 

Physical reality is therefore glimpsed by other kinds of personalities in other 
systems, from their own unique viewpoint. Peering at it from this angle, so to speak, 
you would not recognize it as your own home system. From some of these viewpoints, 
your physical matter has little or no permanency, while to others your own thoughts 
have a shape and form, perceived by observers but not by yourselves. 

In traveling through the states of consciousness, these other personalities would try 
to attain some focus and perceive your environment, trying to make sense of data with 
which they are largely unacquainted. Since many of them are unaware of your idea of 
time, they would find it difficult to understand that you perceive events with intervals 
between, and would not perceive the inner organization that you thrust upon your 
normal environment. Yours is obviously a probable system to other fields also touched 
by the field of probabilities. 

As these systems are adjacent to yours, so is yours adjacent; alternate focus allows 
personalities from other realities to perceive your own, then, as it can theoretically at 
least allow you a glimpse into their existence. 



CHAPTER 20 



THE MEANING OF RELIGION 

There are internal realizations always present within the whole self. There is 
comprehension of the meaning of all existence within each personality. The knowledge 
of multidimensional existence is not only in the background of your present conscious 
activity, but each man knows within himself that his conscious life is dependent upon a 
greater dimension of actuality. This greater dimension cannot be materialized in a 
three-dimensional system, yet the knowledge of this greater dimension floods outward 
from the innermost heart of being, and is projected outward, transforming all it 
touches. 

This flooding-out imbues certain elements of the physical world with a brilliance and 
intensity far surpassing that usually known. Those touched by it are transformed, in 
your terms, into something more than they were. This inner knowledge attempts to find 
a place for itself within the physical landscape, to translate itself into physical terms. 
Each man, then, possesses this inner knowledge within himself, and to some extent or 
other he also looks for confirmation of it in the world. 

The outer world is a reflection of the inner one, though far from perfect. The inner 
knowledge can be compared to a book about a homeland that a traveler takes with him 
into a strange country. Each man is born with the yearning to make these truths real 
for himself, though he sees a great difference between them and the environment in 
which he lives. 

An internal drama is carried on by each individual, a psychic drama which is finally 
projected outward with great force upon the field of history. The birth of great religious 
events emerges from the interior religious drama. The drama itself is a psychological 
phenomenon in a way, for each physically oriented self feels thrust alone into a strange 
environment, without knowing its origins or destination or even the reason for its own 
existence. 

This is the dilemma of the ego, particularly in its early states. It looks outward for 
answers because this is its nature: to manipulate within physical reality. It also senses, 
however, a deep and abiding connection that it does not understand, with other 
portions of the self 

that are not under its domain. It is also aware that this inner self possesses 



knowledge upon which its own existence is based. 

As it grows, in your terms, it looks outward for confirmation of this inner knowledge. 
The inner self upholds the ego with its support. It forms its truths into physically 
oriented data with which the ego can deal. It then projects these outward into the area 
of physical reality. Seeing these truths thus materialized, the ego then finds it easier to 
accept them. 

Thus you deal often with events in which men are touched by great illumination, 
isolated from the masses of humanity, and endowed with great powers - periods of 
history that appear almost unnaturally brilliant in contrast with others; prophets, 
geniuses, and kings shown in greater-than-human proportion. 

Now these people are chosen by others to manifest outwardly the interior truths that 
all intuitively know. There are many levels of significance here. On the one hand, such 
individuals receive their unearthly abilities and power from their fellows, contain it, 
exhibit it in the physical world for all to see. They play the part of the blessed inner self 
that actually cannot operate within physical reality uncloaked by flesh. This energy, 
however, is a quite valid projection from the interior self. 

The personality so touched by it actually does then become, in certain terms, what 
he seems to be. He will emerge as an eternal hero in the external religious drama, as 
the inner self is the eternal hero of the interior religious drama. 

This mystic projection is a continual activity. When the strength of one great religion 
begins to diminish and its physical effects grow less, then the internal drama begins 
once again to quicken. The highest of man's aspirations, therefore, will be projected 
upon physical history. The dramas themselves will differ. Remember,' they are built up 
internally first. 

They will be formed to impress world conditions at any given time, and therefore 
couched in symbols and events that will most impress the populace. This is craftily 
done, for the inner self knows exactly what will impress the ego, and what kinds of 
personalities will be best able to personify the message at any given time. When such a 
personality appears in history then, he is intuitively recognized, for the way has long 
been laid, and in many cases the prophecies announcing such an arrival have already 
been given. 

The individuals so chosen do not just happen to appear among you. They are not 
chosen at random. They are individuals who have taken upon themselves the 
responsibility for this role. After their birth they are aware to varying degrees of their 
destiny, and certain trigger experiences may at times arouse their full memory. 

They serve quite clearly as human representatives of All That Is. Now since each 
individual is a part of All That Is, to some extent each of you serve in that same role. In 
such a religious drama however, the main personality is much more conscious of his 
inner knowledge, more aware of his abilities, far better able to use them, and exultantly 
familiar with his relationship to all of life. 

Ideas of good and evil, gods and devils, salvation and damnation, are merely symbols 
of deeper religious values; cosmic values if you will, that cannot be translated into 
physical terms. 



These ideas become the driving themes of these religious dramas of which I have 
spoken. The actors may "return," time and time again, in different roles. In any given 
historic religious drama, therefore, the actors may have already appeared on the 
historic scene in your past, the prophet of today being the traitor of the past drama. 

These psychic entities are real, however. It is quite true to say that their reality 
consists not only of the core of their own identity, but also is reinforced by those 
projected thoughts and feelings of the earthly audience for whom the drama is enacted. 

Psychic or psychological identification is of great import here and is indeed at the 
heart of all such dramas. In one sense, you can say that man identifies with the gods he 
has himself created. Man does not understand the magnificent quality of his own 
inventiveness and creative power, however. Then, say that gods and men create each 
other, and you come even closer to the truth; but only if you are very careful in your 
definitions - for how, exactly, do gods and men differ? 

The attributes of the gods are those inherent within man himself, magnified, brought 
into powerful activity. Men believe that the gods live forever. Men live forever, but 
having forgotten this, they remember only to endow their gods with this characteristic. 
Obviously, then, 

and these earthly historic religious dramas, the seemingly recurring tales of gods and 
men, there are spiritual realities. 

Behind the actors in the dramas, there are more powerful entities who are quite 
beyond role-playing. The plays themselves, then, the religions that sweep across the 
ages - these are merely shadows, though helpful ones. Behind the frame of good and 
evil is a far deeper spiritual value. All religions, therefore, while trying to catch "truth" 
must to some large degree fear its ever eluding them. 

The inner self alone, at rest, in meditation, can at times glimpse portions of these 
inner realities that cannot be physically expressed. These values, intuitions, or insights 
are given each to each according to his understanding, and so the stories told about 
them will often vary. 

For example, the main character in a religious historical drama may or may not 
consciously be aware of the ways in which such information is given to him. And yet it 
may seem to him that he does know, for the nature of a dogma's origin will be explained 
in terms that this main character can understand. The historical Jesus knew who he 
was, but he also knew that he was one of three personalities composing one entity. To a 
large extent he shared in the memory of the other two. 

The third personality, mentioned many times by me, has not in your terms yet 
appeared, although his existence has been prophesied as the "Second Coming". Now 
these prophecies were given in terms of the current culture at that time, and therefore, 
while the stage has been set, the distortions are deplorable, for this Christ will not come 
at the end of your world as the prophecies have been maintaining. 

He will not come to reward the righteous and send evildoers to eternal doom. He will, 
however, begin a new religious drama. A certain historical continuity will be 
maintained. As happened once before, however, he will not be generally known for who 
he is. There will be no glorious proclamation to which the whole world will bow. He will 



return to straighten out Christianity, which will be in a shambles at the time of his 
arrival, and to set up a new system of thought when the world is sorely in need of one. 

By that time, all religions will be in severe crisis. He will undermine religious 
organizations - not unite them. His message will be that of the individual in relation to 
All That Is. He will clearly state methods by which each individual can attain a state of 
intimate contact with his own entity; the entity to some extent being man's mediator 
with All That Is. 

By 2075, all of this will be already accomplished. The birth will occur by the time 
given. The other changes will occur generally over the period of a century, but the 
results will show far before that time. 

Because of the plastic nature of the future, in your terms, the date cannot be 
considered final. All probabilities point in its direction, however, for the inner impetus is 
already forming the events. 

You may make a note here that Nostradamus saw the dissolution of the Roman 
Catholic Church as the end of the world. He could not imagine civilization without it, 
hence many of his later predictions should be read with this in mind. 

The third personality of Christ will indeed be known as a great psychic, for it is he 
who will teach humanity to use those inner senses that alone make true spirituality 
possible. Slayers and victims will change roles as reincarnational memories rise to the 
surface of consciousness. Through the development of these abilities, the sacredness of 
all life will be intimately recognized and appreciated. 

Now there will be several born before that time who in various ways will rearouse 
man's expectations. One such man has already been born in India, in a small province 
near Calcutta, but his ministry will seem to remain comparatively local for his lifetime. 

Another will be born in Africa, a black man whose main work will be done in 
Indonesia. The expectations were set long ago in your terms, and will be fed by new 
prophets until the third personality of Christ does indeed emerge. 

He will lead man behind the symbolism upon which religion has relied for so many 
centuries. He will emphasize individual spiritual experience, the expansiveness of soul, 
and teach man to recognize the multitudinous aspects of his own reality. 

The third historical personage, already born in your terms, and a portion of the 
entire Christ personality, took upon himself the role of a zealot. 

This person had superior energy and power and great organizing abilities, but it was 
the errors that he made unwittingly that perpetuated some dangerous distortions. The 
records of that historical period are scattered and contradictory. 

The man, historically now, was Paul or Saul. It was given to him to set up a 
framework. But it was to be a framework of ideas, not of regulations; of men, not of 
groups. Here he fell down, and he will return as the third personality, just mentioned, 
in your future. 

In that respect, however, there are not four personalities. 

Now Saul went to great lengths to set himself as a separate identity. His 
characteristics, for example, were seemingly quite different from those of the historical 
Christ. He was "converted" in an intense personal experience - a fact that was meant to 



impress upon him the personal and not organizational aspects. Yet some exploits of his 
in his earlier life have been attributed to Christ - not as a young man, but earlier. 

All personalities have free will and work out their own challenges. The same applied 
to Saul. The organizational "distortions," however, were also necessary within the 
framework of history as events are understood. Saul's tendencies were known, 
therefore, at another level. They served a purpose. It is for this reason, however, that he 
will emerge once again, this time to destroy those distortions. 

Now he did not create them on his own, and thrust them upon historical reality. He 
created them in so far as he found himself forced to admit certain facts: In that world at 
that time, earthly power was needed to hold Christian ideas apart from numberless 
other theories and religions, to maintain them in the middle of warring factions. It was 
his job to form a physical framework; and even then he was afraid that the framework 
would strangle the ideas, but he saw no other way. 

When the third personality reemerges historically, however, he will not be called the 
old Paul, but will carry within him the characteristics of all the three personalities. 

Paul tried to deny knowing who he was, until his experience with conversion. 
Allegorically, he represented a warring faction of the self that fights against his own 
knowledge and is oriented in a highly physical manner. It seemed he went from one 
extreme to another, being against Christ and then for him. But the inner vehemence 
was always present, the inner fire, and the recognition that he tried for so long to hide. 

His was the portion that was to deal with physical reality and manipulation, and so 
these qualities were strong in him. To some extent they overruled him. When the 
historical Christ "died," Paul was to implement the spiritual ideas in physical terms, to 
carry on. In so doing, however, he grew the seeds of an organization that would smother 
the ideas. He lingered after Christ, [just] as John the Baptist came before. Together the 
three spanned some time period, you see. 

John and the historical Christ each performed their roles and were satisfied that 
they had done so. Paul alone was left at the end unsatisfied, and so it is about his 
personality that the future Christ will form. 

The entity of which these personalities are part, that entity which you may call the 
Christ entity, was aware of these issues. The earthly personalities were not aware of 
them, although in periods of trance and exaltation much was made known to them. 

Paul also represented the militant nature of man, that had to be taken into 
consideration in line with man's development at the time. That militant quality in man 
will completely change its nature, and be dispensed with as you know it, when the next 
Christ personality emerges. It is therefore appropriate that Paul be present. 

In the next century, the inner nature of man, with these developments, will free itself 
from many constraints that have bound it. A new era will indeed begin - not, now, a 
heaven on earth, but a far more sane and just world, in which man is far more aware of 
his relationship with his planet and of his freedom within time. 

I would like to make certain points clear. The "new religion" following the Second 
Coming will not be Christian in your terms, although the third personality of Christ will 
initiate it. 



This personality will refer to the historical Christ, will recognize his relationship with 
that personality; but within him the three personality groupings will form a new psychic 
entity, a different psychological gestalt. As this metamorphosis takes place, it will 
initiate a metamorphosis on a human level also, as man's inner abilities are accepted 
and developed. 

The results will be a different kind of existence. Many of your problems now result 
from spiritual ignorance. No man will look down upon an individual from another race 
when he himself recognizes that his own existence includes such membership also. 

No sex will be considered better than the other, or any role in society, when each 
individual is aware of his own or her own experience at many levels of society and in 
many roles. An open-ended consciousness will feel its connections with all other living 
beings. The continuity of consciousness will become apparent. As a result of all this the 
social and governmental structures will change, for they are based upon your current 
beliefs. 

Human personality will reap benefits that now would seem unbelievable. An open- 
ended consciousness will imply far greater freedom. From birth, children will be taught 
that basic identity is not dependent upon the body, and that time as you know it is an 
illusion. The child will be aware of many of its past existences, and will be able to 
identify with the old man or woman that in your terms it will become. 

Many of the lessons "that come with age" will then be available to the young, but the 
old will not lose the spiritual elasticity of their youth. This itself is important. But for 
some time, future incarnations will still be hidden for practical reasons. 

As these changes come about, new areas will be activated in the brain to physically 
take care of them. Physically then, brain mappings will be possible in which past life 
memories are evoked. All of these alterations are spiritual changes in which the 
meaning of religion will escape organizational bounds, become a living part of individual 
existence, and where psychic frameworks rather than physical ones form the 
foundations for civilization. 

Man's experience will be so extended that to you the species will seem to have 
changed into another. This does not mean there will not be problems. It does mean that 
man will have far greater resources at his command. It also presupposes a richer and 
far more diverse social framework. Men and women will find themselves relating to their 
brethren, not only as the people that they are, but as the people that they were. 

Family relationships will show perhaps the greatest changes. There will be room for 
emotional interactions within the family that are now impossible. The conscious mind 
will be more aware of unconscious material. 

I am including this information in this chapter on religion because it is important 
that you realize that spiritual ignorance is at the basis of so many of your problems, 
and that indeed your only limitations are spiritual ones. 

The metamorphosis mentioned earlier on the part of the third personality, will have 
such strength and power that it will call out from mankind these same qualities from 
within itself. The qualities have always been present. They will finally break through the 
veils of physical perception, extending that perception in new ways. 



Now, mankind lacks such a focus. The third personality will represent that focus. 
There will be, incidentally, no crucifixion in that drama. That personality will indeed be 
multidimensional, aware of all its incarnations. It will not be oriented in terms of one 
sex, one color, or one race. 

For the first time, therefore, it will break through the earthly concepts of personality, 
liberating personality. It will have the ability to show these diverse effects as it chooses. 
There will be many who will be afraid to accept the nature of their own reality, or to be 
shown the dimensions of true identity. 

For several reasons, as mentioned by Ruburt, I do not want to give any more detailed 
information as to the name that will be used, or the land of birth. Too many might be 
tempted to jump into that image prematurely. 

Events are not predestined. The framework for this emergence has already been set, 
however, within your system of probabilities. The emergence of this third personality 
will directly affect the original historical drama of Christ as it is now known. There is 
and must be interactions between them. 

The exterior religious dramas are of course imperfect representations of the ever- 
unfolding interior spiritual realities. The various personages, the gods and prophets 
within religious history - these absorb the mass inner projections thrown out by those 
inhabiting a given time span. 

Such religious dramas focus, direct, and, hopefully, clarify aspects of inner reality 
that need to be physically represented. These do not only appear within your own 
system. Many are also projected into other systems of reality. Religion per se, however, 
is always the external facade of inner reality. The primary spiritual existence alone gives 
meaning to the physical one. In the most real terms, religion should include all of the 
pursuits of man in his search for the nature of meaning and truth. Spirituality cannot 
be some isolated, specialized activity or characteristic. 

Exterior religious dramas are important and valuable only to the extent that they 
faithfully reflect the nature of inner, private spiritual existence. To the extent that a 
man feels that his religion expresses such inner experience, he will feel it valid. Most 
religions per se, however, set up as permissible certain groups of experiences while 
denying others. They limit themselves by applying the principles of the sacredness of 
life only to your own species, and often to highly limited groups within it. 

At no time will any given church be able to express the inner experience of all 
individuals. At no time will any church find itself in a position in which it can effectively 
curtail the inner experience of its members - it will only seem to do so. The forbidden 
experiences will simply be unconsciously expressed, gather strength and vitality, and 
rise up to form a counter projection which will then form another, newer exterior 
religious drama. 

The dramas themselves do express certain inner realities, and they serve as surface 
reminders to those who do not trust direct experience with the inner self. They will take 
the symbols as reality. When they discover that this is not so, they feel betrayed. Christ 
spoke in terms of the father and son because in your terms, at that time, this was the 
method used - the story he told to explain the relationship between the inner self and 



the physically alive individual. No new religion really startles anyone, for the drama has 
already been played subjectively. 

What I have said, of course, applies as much to Buddha as it does to Christ: Both 
accepted the inner projections and then tried to physically represent these. They were 
more, however, than the sum of those projections. This also should be understood. 
Mohammedanism fell far short. In this case the projections were of violence 
predominating. Love and kinship were secondary to what indeed amounted to baptism 
and communion through violence and blood. 

In these continuous exterior religious dramas, the Hebrews played strange role. Their 
idea of one god was not new to them. Many ancient religions held the belief of one god 
above all others. This god above all others was a far more lenient god, however, than the 
one the Hebrews followed. Many tribes believed, quite rightly, in the inner Spirit that 
pervades each living thing. And they often referred to, say, the god in the tree, or the 
spirit in the flower. But they also accepted the reality of an overall spirit, of which these 
lesser spirits were but a 

Part. All worked together harmoniously. 

The Hebrews conceived of an overseer god, an angry and just and sometimes cruel 
god; and many sects denied, then, the idea that other living beings beside man 
possessed inner spirits. The earlier beliefs represented a far better representation of 
inner reality, in which man, observing nature, let nature speak and reveal its secrets. 

The Hebrew god, however, represented a projection of a far different kind. Man was 
growing more and more aware of the ego, of a sense of power over nature, and many of 
the later miracles are presented in such a way that nature is forced to behave differently 
than in its usual mode. God becomes man's ally against nature. 

The early Hebrew god became a symbol of man's unleashed ego. God behaved exactly 
as an enraged child would, had he those powers, sending thunder and lightning and 
fire against his enemies, destroying them. Man's emerging ego therefore brought forth 
emotional and psychological problems and challenges. The sense of separation from 
nature grew. Nature became a tool to use against others. 

Sometime before the emergence of the Hebrew god these tendencies were apparent. 
In many ancient, now-forgotten tribal religions, recourse was also made to the gods to 
turn nature against the enemy. Before this time, however, man felt a part of nature, not 
separated from it. It was regarded as an extension of his being, as he felt an extension 
of its reality. One cannot use oneself as a weapon against oneself in those terms. 

In those times men spoke and confided to the spirits of birds, trees, and spiders, 
knowing that in the interior reality beneath, the nature of these communications was 
known and understood. In those times, death was not feared as it is in your terms, 
now, for the cycle of consciousness was understood. 

Man desired in one way to step out of himself, out of the framework in which he had 
his psychological existence, to try new challenges, to step out of a mode of 
consciousness into another. He wanted to study the process of his own consciousness. 
In one way this meant a giant separation from the inner spontaneity that had given him 
both peace and security. On the other hand, it offered a new creativity, in his terms. 



At this point, the god inside became the god outside. 

Man tried to form a new realm, attain a different kind of focus and awareness. His 
consciousness turned a corner outside of itself. To do this he concentrated less and less 
upon inner reality, and therefore began the process of inner reality only as it was 
projected outward into the physical world. 

Before, the environment was effortlessly created and perceived by man and all other 
living things, knowing the nature of their inner unity. In order to begin this new 
venture, it was necessary to pretend that this inner unity did not exist. Otherwise the 
new kind of consciousness would always run back to its home for security and comfort. 
So it seemed that all bridges must be cut, while of course it was only a game because 
the inner reality always remained. The new kind of consciousness simply had to look 
away from it to maintain initially an independent focus. 

I am speaking here in more or less historic terms for you. You must realize that the 
process has nothing to do with time as you know it, however. This particular kind of 
adventure in consciousness has occurred before, and in your terms will again. 

Perception of the exterior universe then changed, however, and it seemed to be alien 
and apart from the individual who perceived it. 

God, therefore, became an idea projected outward, independent of the individual, 
divorced from nature. He became the reflection of man's emerging ego, with all of its 
brilliance, savagery, power, and intent for mastery. The adventure was a highly creative 
one despite the obvious disadvantages, and represented an "evolution" of consciousness 
that enriched man's subjective experience, and indeed added to the dimensions of 
reality itself. 

To be effectively organized, however, inner and outer experience had to appear as 
separate, disconnected events. Historically the characteristics of God changed as man's 
ego changed. These characteristics of the ego, however, were supported by strong inner 
changes. 

The original propulsion of inner characteristics outward into the formation of the ego 
could be compared with the birth of innumerable stars - an event of immeasurable 
consequences that originated on a subjective level and within inner reality. 

The ego, having its birth from within, therefore, must always boast of its 
independence while maintaining the nagging certainty of its inner origin. 

The ego feared for its position, frightened that it would dissolve back into the inner 
self from which it came. Yet in its emergence it provided the inner self with a new kind 
of feedback, a different view not only of itself; but through this, the inner self was able 
to glimpse possibilities of development of which it had not previously been aware. In 
your terms, by the time of Christ, the ego was sure enough of its position so that the 
projected picture of God could begin to change. 

The inner self is in a state of constant growth. The inner portion of each man, 
therefore, projected this knowledge outward. The need, the psychological and spiritual 
need of the species, demanded both interior and exterior alterations of great import. 
Qualities of mercy and understanding that had been buried could now surface. Not only 
privately but en masse they surged up, adding a new impetus and giving a natural 



"new" direction - beginning to call all portions of the self, as it knew itself, together. 

So the concept of God began to change as the ego recognized its reliance upon inner 
reality, but the drama had to be worked out within the current framework. 
Mohammedanism was basically so violent precisely because Christianity was basically 
so gentle. Not that Christianity was not mixed with violence, or that Mohammedanism 
was devoid of love. But as the psyche went through its developments and battled with 
itself, denying some feelings and characteristics and stressing others, so the historic 
religious exterior dramas represented and followed these inner aspirations, struggles, 
and searches. 

All of this material now given must be considered along with the fact that beneath 
these developments there are the eternal aspects and creative characteristics of a force 
that is both undeniable and intimate. All That Is, in other words, represents the reality 
from which all of us spring. All That Is, by its nature, transcends all dimensions of 
activity, consciousness, or reality, while being a part of each. 

Behind all faces there is one face, yet this does not mean that each man's face is not 
his own. The further religious drama of which I have spoken, in your terms still to 
come, represents another stage in both the internal and external dramas in which the 
emergent ego becomes aware of much of its heritage. While maintaining its own status, 
it will be able to have much greater commerce with other portions of the self, and also 
to offer to the inner self opportunities of awareness that the inner self on its own could 
not procure. 

The journeys of the gods, therefore, represent the journeys of man's own 
consciousness projected outward. All That Is, however, is within each such adventure. 
Its consciousness, and its reality, is within each man, and within the gods he has 
created. 

The gods attain, of course, a psychic reality. I am not saying therefore that they are 
not real, but I am to some extent defining the nature of their reality. It is to some extent 
true to say: "Be careful of the gods you choose, for you will reinforce each other." 

Such an alliance sets up certain fields of attraction. A man who attaches himself to 
one of the gods is necessarily attaching himself largely to his own projections. Some, in 
your terms, are creative, and some destructive, though the latter are seldom recognized 
as such. 

The open concept of All That Is, however, frees you to a great extent from your own 
projections, and allows a more valid contact with the spirit that is behind the reality 
that you know. 

In this chapter I would also like to mention several other pertinent points. 

Some ancient tales have come down through the centuries that tell of various gods 
and demons who guard the gates, so to speak, of other levels of reality and stages of 
consciousness. Astral levels are neatly laid out, numbered, and categorized. 

There are tests to pass before entry. There are rituals to be acted out. Now, all of this 
is highly distorted. Any attempt to so rigorously and precisely express inner reality is 
bound to be abortive, highly misleading, and in your terms sometimes dangerous; for 
you do create your own reality and live it according to your inner beliefs. Therefore, be 



careful also of those beliefs that you accept. 

Let me take this moment to state again that there are no devils or demons, except as 
you create them out of your belief. As mentioned earlier, good and evil effects are 
basically illusions. In your terms all acts, regardless of their seeming nature, are a part 
of a greater good. I am not saying that a good end justifies what you would consider an 
evil action. While you still accept the effects of good and evil, then you had better 
choose the good. 

I am saying this as simply as possible. There are profound complications beneath my 
words, however. Opposites have validity only in your own system of reality. They are a 
part of your root assumptions, and so you must deal with them as such. 

They represent, however, deep unities that you do not understand. Your conception 
of good and evil results in large part from the kind of consciousness you have presently 
adopted. You do not perceive wholes, but portions. The conscious mind focuses with a 
quick, limited, but intense light, perceiving from a given field of reality only certain 
"stimuli." It then puts these stimuli together, forming the liaison of similarity. Anything 
that it does not accept as a portion of reality, it does not perceive. 

The effect of opposites results, then, from a lack of perception. Since you must 
operate within the world as you perceive it, then the opposites will appear to be 
conditions of existence. These elements have been isolated for a certain reason, 
however. You are being taught, and you are teaching yourselves to handle energy, to 
become conscious cocreators with All That Is, and one of the "stages of development" or 
learning processes includes dealing with opposites as realities. 

In your terms, the ideas of good and evil help you recognize the sacredness of 
existence, the responsibility of consciousness. The ideas of opposites also are necessary 
guide lines for the developing ego. The inner self knows quite well the unity that exists. 

In any given historical period, one religious drama may finally emerge as the exterior 
representation, but there will also be many minor dramas, "projections," that do not 
entirely take. These represent, of course, probable events. Any of them could supersede 
the actual exterior drama. In the time of Christ there were many such performances, as 
many personalities felt the force of inner reality and reacted to it. 

There were probable Christs, in other words, living in your terms at that time. For 
several reasons that I will not go into here, these projections did not mirror inner events 
faithfully enough. There were, however, a score of men in the same general area, 
physically, who responded to the inner psychic climate and felt upon themselves the 
attraction and responsibility of the religious hero. 

Some of these men were too tinged, too caught in the torment and fervor of the 
period to rise sufficiently above it. The cultures used them. They could not use the 
various cultures as launching ground for the new ideas. Instead they became lost in the 
history of the times. 

Some carried on following the same pattern taken by Christ, performed psychic feats 
and healings, had groups of followers, and yet were not capable of holding that powerful 
focus of psychic attention that was so necessary. 

The Lord of Righteousness, so called, was such a person, but his over- zealous nature 



held him back. His rigidity prevented the spontaneity necessary for any true great 
religious release. He fell, instead, into the trap of provincialism. Had he performed the 
role possible, he could have been of benefit to Paul. He was a probable personality of 
the Paul portion of the Christ entity. 

These men innately understood their part in this drama, and also their position 
within All That Is. They were all highly clairvoyant and telepathic, given to visions and 
hearing of voices. 

In their dreams they were in contact. Consciously Paul remembered many of these 
dreams, until he felt pursued by Christ. It was because of a series of recurring dreams 
that Paul persecuted the Christians. He felt that Christ was a kind of devil who pursued 
him in his sleep. 

On an unconscious level, however, he knew the meaning of the dreams, and his 
"conversion," of course, was only a physical event following an inner experience. 

John the Baptist, Christ, and Paul were all connected in the dream state, and John 
was well aware of Christ's existence before Christ was born. 

Paul needed the strongest egotistical strength because of his particular duties. He 
was far less aware consciously of his role for this reason. The inner knowledge, of 
course, exploded in the physical conversion experience. 



CHAPTER 21 



A GOODBYE AND AN INTRODUCTION: ASPECTS OF 
MULTIDIMENSIONAL PERSONALITY 
AS VIEWED THROUGH MY OWN EXPERIENCE 

In the historical time of Christ, I was a man called Millenius, in Rome. In that life my 
main occupation was that of a merchant, but I was a highly curious gentleman, and my 
travels gave me access to many different groups of people. 

Physically I was round and stout, not at all patrician in my bearing, and given to 
untidiness in my dress. We had a type of snuff made from a certain kind of straw. I 
used it constantly, often spilling some upon my robe. 

My house was in the busiest, northwestern part of the city, just beyond what you 
would call the heart of town. Among my wares I sold bells for donkeys. This may not 
sound like a very grand product, and yet families on the farms outside of Rome found 
these highly useful. Each had a special sound, and a family could tell by the sound of 
the bell their own donkey from innumerable similar ones. 

Donkeys were also used in many businesses within Rome itself as carriers of burden, 
particularly in the lower occupations. The number of bells, their particular pitch, even 
the colors, all had meaning. In the tumult of the city the particular bells could be 
recognized, therefore, by the poor and by the slaves who waited to buy products - often 
wilted foods from the laden carts. 

The bells were only a small portion of my business, which dealt largely with cloths 
and dyes, but they fascinated me. Because of my interest in them I did far more 
traveling about the countryside and the region than any prudent man should. The bells 
became my hobby. My curiosity drove me to journey in search of different kinds of bells, 
and led me into contact with many people I would not otherwise have encountered. 

While I was not literate, I was shrewd and lively of mind. Special bells, I discovered, 
were used by various sects of Jews, both within Rome and without. While I was a 
Roman and a citizen, my citizenship meant little except for providing me with minimal 
safety as I went about my daily way, and in my business I encountered as many Jews 
as Romans. I was not too far above them socially. 

The Romans had no clear idea of the number of Jews in Rome at that time. They 
went by guesswork. The bells on donkeys belonging to the Zealots had upon them the 



symbol of an eye. They came secretly into town, hiding as much from other Jews as 
from Romans. They were good bargainers and often did me out of more than I deserved 
to lose. 

I learned about the Lord of Righteousness from a cousin of his named Sheraba who 
was, as clearly as I could figure out at the time, a "sacred" assassin. He was drunk the 
night I spoke to him in a stinking stall outside of Jerusalem. It was he who told me 
about the symbol of the eye. He also told me that the man, Christ, was kidnapped by 
the Essenes. I did not believe him. Nor at the time he told me did I know who Christ 
was. 

At the time that Christ lived his existence was known to very few, comparatively 
speaking. To put it bluntly (and humorously) I knew that someone had the ball, but I 
was not certain of the person. In dream states, the situation finally became known to 
me and to many others. 

The Christians, generally speaking, did not want Roman converts. I was later one of 
these, and because of my nationality was never trusted. My part in that drama was 
simply to acquaint myself with its physical foundation; to be a participant, however 
small, in that era. Much later in your terms I would end up as a minor pope in the third 
century, meeting again some of those I had known - and, if you will forgive a humorous 
note, once more familiar with the sound of bells. 

It is not my purpose to go into my past existences in any great detail, but to use 
them to make certain points. First of all, I have been many times both man and woman, 
and I have immersed myself in various occupations, but always with the idea of 
learning so that I could teach. I had a firm background in physical existence, therefore, 
as a prerequisite for my present "work." 

I did not play the part of any towering personality of historical note, but became 
experienced in the homey and intimate details of daily life, the normal struggle for 
achievement, the need for love. I learned the unutterable yearning of father for son, son 
for father, husband for wife, wife for husband, and fell headlong into the intimate webs 
of human relationships. Before your idea of history, I was a Lumanian, and was later 
born in Atlantis. 

Using your historical reference, I returned at the time of the cavemen, operating as a 
Speaker. Now I have always been a Speaker, regardless of my physical occupation. I 
have been a spice merchant in Denmark, where I knew Ruburt and Joseph. In several 
lives I was black - once in what is now called Ethiopia, and once in Turkey. 

My lives as monks followed my experience as a pope, and in one of these, I was a 
victim of the Spanish Inquisition. My experience in female lives varied from that of a 
plain Dutch spinster to a courtesan at the time of the biblical David, to several 
existences as a humble mother with children. 

Now when I began contacting Ruburt and Joseph, I hid from them the fact of my 
numerous lives. Ruburt, in particular, did not accept reincarnation, and the idea of 
such multiple life experiences would have been highly scandalous to him. 

The times and names and dates are not nearly as important as the experiences, and 
they are too numerous to list here. However, I will see to it at some time that these are 



made fully available. Some have been given in Ruburt's class sessions, and some, 
though few, have appeared The Seth Material itself. 

In a book on reincarnation, I hope to have each of my previous personalities speak 
for themselves, for they should tell their own story. You should understand, therefore, 
that those personalities still exist and are independent. While what I am once seemed to 
be contained within those personalities, I was but the seed for them. In your terms, I 
can remember who I was; in greater terms, however, those personalities should speak 
for themselves. 

Perhaps you will see an analogy here when you compare the situation with age 
regression under hypnosis. Those personalities are not locked up inside of what I am, 
however. They have progressed according to their own fashion. They are not negated. In 
my terms, they coexist with me, but at another layer of reality. 

In several lives I was consciously aware of my "past existences." Once as a monk I 
found myself copying a manuscript that I myself had written in another life. 

Often I was given to the love of weight, and possessed it. Twice I died of starvation. I 
always found my deaths highly educational - in your terms, afterwards. It was always a 
lesson between lives to trace the thoughts and events that "led to a given demise." 

None of my deaths surprised me. I felt during the process the inevitability, the 
recognition, even a sense of familiarity: "Of course, this particular dying is mine and no 
other." And I accepted even the most bizarre circumstances then, feeling almost a sense 
of perfection. The life could not be finished properly without the death. 

There is a great sense of humility, and yet a great sense of exaltation as the inner self 
senses its freedom when death occurs. All my deaths were the complement of my lives, 
in that it seemed to me that it could not be otherwise. 

If I choose, in your terms I can relive any portion of those existences, but those 
personalities go their own way. 

On a subjective level I acted as a teacher and a Speaker in each of my lives. In a few 
highly intuitive existences I was aware of this fact. You do not understand as yet the 
high importance of the underside of consciousness. Beside your objective role in each 
life, your reincarnational challenges also involve your dream states, rhythms of 
creativity that flow and ebb beneath the daily world you know. So I became highly profi- 
cient in this way as a Speaker and a teacher in several lives that were externally 
uninteresting by contrast. 

My influence, work, and concern in such cases was far more vast than my quiet 
objective pursuits. I give you this information hoping to help you understand the true 
nature of your own reality. My reincarnational existences do not define what I am, 
however, nor do yours define you. 

The soul knows itself, and is not confused by terms or definitions. Through showing 
you the nature of my own reality, I hope to teach you the nature of your own. 

You are not bound to any category or corner of existence. Your reality cannot be 
measured any more than mine. I hope to illustrate the function of consciousness and 
personality through writing this book and enlarging your concepts. 

Now I began by telling you that I was dictating this material through the auspices of 



a woman of whom I was quite fond. Let me now tell you that there are other realities 
involved. The following paragraphs will be written by another personality, who stands 
relatively in the same position to me as I stand to the woman through whom I am now 
speaking. 

We are the voices who speak without tongues of our own. We are sources of that 
energy from which you come. We are creators, yet we have also been created. We seeded 
your universe as you seed other realities. 

We do not exist in your historical terms, nor have we known physical existence. Our 
joy created the exaltation from which your world comes. Our existence is such that 
communication must be made by others to you. 

Verbal symbols have no meaning for us. Our experience is not translatable. We hope 
our intent is. In the vast infinite scope of consciousness, all is possible. There is 
meaning in each thought. We perceive your thoughts as lights. They form patterns. 

Because of the difficulties of communication, it is nearly impossible for us to explain 
our reality. Know only that we exist. We send immeasurable vitality to you, and support 
all of those structures of consciousness with which you are familiar. You are never 
alone. We have always sent emissaries to you who understand your needs. Though you 
do not know us, we cherish you. 

Seth is a point in my reference, in our reference. He is an ancient portion of us. We 
are separate but united. Always the spirit forms the flesh. 

We will continue. There are kinds of consciousness that cannot be deciphered in 
physical terms. The "personality" who originated the paragraphs you have just read is 
such a one. 

As mentioned, there is the same kind of connection between that personality and 
myself as the one that exists between Ruburt and myself. But in your terms, Seth Two 
is far further divorced from my reality than I am from Ruburt's. You can imagine Seth 
Two as a future portion of me if you prefer, and yet far more is involved. 

I am myself using simple terms here to try and make these ideas clearer. In a trance 
state, Ruburt can contact me. In a state in some ways similar to a trance, I can contact 
Seth Two. We are related in ways quite difficult to explain, united in webs of 
consciousness. My reality includes, then, not only reincarnational identities but also 
other gestalts of being that do not necessarily have any physical connections. 

The same applies to each reader of this book. The soul is openended, therefore. It is 
not a closed spiritual or psychic system. I have tried to show you that the soul is not a 
separate, apart-from-you thing. It is no more divorced from you than - capital - God is. 

There is no need to create a separate god who exists outside of your universe and 
separate from it, nor is there any need to think of a soul as some distant entity. God, or 
All That Is, is intimately a part of you. "His" energy forms your identity, and your soul is 
a part of you in the same manner. 

My own reincarnational personalities, probable selves, and even Seth Two exist 
within me now, as I exist within them. In your terms, Seth Two is more advanced. In 
your terms, he is more alien, since he cannot relate to your physical existence as well as 
I do because of my background in it. 



Still, my experience enriches Seth Two, and his experiences enrich me to the extent 
that I am able to perceive and translate them for my own use. In the same way, 
Ruburt's personality is expanded through relationship with me, and I also gain through 
the experience, as even the best of teachers learns from each dimension of activity. 

In larger terms, my soul includes my reincarnational personalities, Seth Two, and 
probable selves. I am as aware of my probable selves, incidentally, as I am of my 
reincarnational existences. Your concept of the soul is simply so limited. I am not really 
speaking in terms of group souls, though this interpretation can also be made. 

Each "part" of the soul contains the whole - a concept I am sure will startle you. As 
you become more aware of your own subjective reality you will therefore, become 
familiar with greater portions of your own soul. When you think of the soul as a closed 
system you perceive it as such, and close off from yourself the knowledge of its greater 
creativity and characteristics. 

Seth Two does represent what I will become, to some extent, and in your terms, yet 
when I become what he is he will be something different. In the same terms now, only, 
Ruburt may become what I am, but then I will be something far different. 

Each of you are involved in the same kind of relationships, whether or not you are 
aware of them. Though it seems to you that reincarnational existences involve past and 
future events, they are existences parallel or adjacent to your own present life and 
consciousness. Other aspects of your greater identity exist, relatively speaking, about or 
around these. 

The answers to the nature of reality, the intimate knowledge of All That Is that you 
all seek, is within your present experience. It will not be found outside of yourselves, 
but through an inner journey into yourself, through yourself and through the world 
that you know. 

I was once a mother with twelve children. Ignorant in terms of education, far from 
beautiful, particularly in later years, with a wild temper and raucous voice. This was 
around Jerusalem in the sixth century. The children had many fathers. I did my best to 
provide for them. 

My name was Marshaba. We lived wherever we could, squatting in doorways and, 
finally, all begging. Yet in that existence, physical life had a contrast, a sharpness 
greater than any I had known. A crust of bread was far more delicious to me than any 
piece of cake, however well frosted, had ever been in lives before. 

When my children laughed I was overwhelmed with delight, and despite our 
privations, each morning was a triumphant surprise that we had not died in our sleep, 
that we had not succumbed to starvation. I chose that life deliberately, as each of you 
choose each of yours, and I did so because my previous lives had left me too blase. I 
was too cushioned. I no longer focused with clarity upon the truly spectacular physical 
delights and experiences that earth can provide. 

Though I yelled at my children and screamed sometimes in rage against the 
elements, I was struck through with the magnificence of existence, and learned more 
about true spirituality than I ever did as a monk. This does not mean that poverty leads 
to truth, or that suffering is good for the soul. Many who shared those conditions with 



me learned little. It does mean that each of you choose those life conditions that you 
have for your own purpose, knowing ahead of time where your weaknesses and 
strengths lie. 

In the gestalt of my personality, as in your terms I lived later richer lives, that woman 
was alive again in me - as, for example, the child is alive in the adult, and filled with 
gratitude comparing later circumstances to the earlier existences. She urged me to use 
my advantages better. 

So in you, your various reincarnational existences in a large manner co-occur. Using 
the analogy of adulthood again, it is as if the child within you is a part of your own 
memory and experience, and yet in another way has left you, gone apart from you as if 
you are only one adult that the child "turned into." So the people that I have been have 
gone their own way, and yet are a part of me and I of them. 

I am alive in Seth Two's memory, as a self from which he sprang. Yet the self I am 
now is not the self from which he sprang. Only your rigid ideas of time and 
consciousness make these statements seem strange to you; for in a larger context, 
again, I can remember Seth Two. All of these connections therefore are open. All 
psychological events affect all others. 

All of existence and consciousness is interwoven. Only when you think of the soul as 
something different, separate, and therefore closed, are you led to consider a separate 
god - a personality that seems to be apart from creation. 

All That Is is a part of creation, but more than what creation is. There are pyramid 
gestalts of being impossible to describe, whose awareness includes knowledge and 
experience of what would seem to be to you a vast number of other realities. In the 
terms of which I am speaking for your benefit, their present might, for example, include 
the life and death of your planet in a moment of their "time." Seth Two's existence is at 
the outside fringes of one such galaxy of consciousness. 

When Seth Two speaks, Ruburt initially is aware of the following: His consciousness 
strains upward, following an inner psychic pathway, an energized funnel, until quite 
simply it can go no further. It seems to him then that his consciousness goes out of his 
body through an invisible pyramid whose open top stretches far up into space. 

Here he seems to make contact with impersonal symbols whose message is somehow 
automatically translated into words. That point actually represents a warp in 
dimensions, a place between systems that has far more to do with energy and 
psychological reality than it has to do with space, for space is meaningless. 

I am almost always present as a translator at such times. My knowledge of both 
realities is necessary for the communication. 

Seth Two is familiar with an entirely different set of symbols and meanings, so that, 
in this case, two translations are being given - one by me and one by Ruburt. 

Hopefully, certain concepts will be delivered in this way that could not be delivered 
otherwise. These minglings of reality and experience, these messages from one system 
to another, occur in various ways continually, emerging in your world in one guise or 
another - as inspiration of many kinds. You are being helped, in other words. 

You are also using your own abilities, however, for your own characteristics largely 



determine the amount of help you receive. The symbolism apparent to Ruburt when 
Seth Two speaks works well, but outward is also inward, and so consciousness travels 
as far inward as it seems to him to go outward. 

Such contacts and knowledge are available to each individual. All That Is speaks to 
all of its parts, not with sounds, trumpets, and fanfare from without, but communicates 
its messages through the living soulstuff of each consciousness. 

You are not fated to dissolve into All That Is. The aspects of your personality as you 
presently understand them will be retained. All That Is is the creator of individuality, 
not the means of its destruction. 

My own "previous" personalities are not dissolved into me any more than your "past" 
personalities. All are living and vital. All go their own way. Your "future" personalities 
are as real as your past ones. After a while, this will no longer concern you. Out of the 
reincarnational framework, there is no death as you think of it. 

My own frame of reference, however, is no longer focused on my reincarnational 
existences. I have turned my attention in other directions. 

Since all lives are simultaneous, all happening at once, then any separation is a 
psychological one. I exist as I am while my reincarnational lives - in your terms - still 
exist. Yet now I am not concerned with them, but turn my concentration into other 
areas of activity. 

Personality changes whether it is within a body or outside of it, so you will change 
after death as you change before it. In those terms, it is ridiculous to insist upon 
remaining as you are now, after death. It is the same as a child saying: "I am going to 
grow up, but I am never going to change the ideas that I have now." The 
multidimensional qualities of the psyche allow it to experience an endless realm of 
dimensions. Experience in one dimension in no way negates existence in another. 

You have been trying to squeeze the soul into tight concepts of the nature of 
existence, making it follow your limited beliefs. The door to the soul is open, and it leads 
to all the dimensions of experience. 

If you think, however, that the self as you know it is the end or summation of 
yourself, then you also imagine your soul to be a limited entity bounded by its present 
ventures in one life alone, to be judged accordingly after death on the performance of a 
few paltry years. 

In many ways this is a cozy concept, though to some it can be quite frightening with 
its connotations of eternal damnation. It is far too tidy an idea, however, to hint at the 
rich embellishments that are at the heart of divine creativity. The soul stands both 
within and without the fabric of physical life as you know it. You are not separated from 
the animals and the rest of existence by virtue of possessing an eternal inner con- 
sciousness. Such a consciousness is present within all living beings, and in all forms. 

I titled this chapter "A Goodbye and an Introduction." The goodbye is my own, since I 
am now finishing this book. The introduction applies to each reader, for I hope that you 
will now be able to meet yourself face to face with a greater understanding of who and 
what you are. 

I would like, therefore, to introduce you to yourself. 



You will not find yourself by running from teacher to teacher, from book to book. You 
will not meet yourself through following any particular specialized method of 
meditation. Only by looking quietly within the self that you know can your own reality 
be experienced, with those connections that exist between the present or immediate self 
and the inner identity that is multidimensional. 

There must be a willingness, an acquiescence, a desire. If you do not take the time to 
examine your own subjective states, then you cannot complain if so many answers 
seem to elude you. You cannot throw the burden of proof upon another, or expect a 
man or teacher to prove to you the validity of your own existence. Such a procedure is 
bound to lead you into one subjective trap after another. 

As you sit reading this book, the doorways within are open. You have only to 
experience the moment as you know it as fully as possible - as it exists physically 
within the room, or outside in the streets of the city in which you live. Imagine the 
experience present in one moment of time over the globe, then try to appreciate the 
subjective experience of your own that exists in the moment and yet escapes it - and 
this multiplied by each living individual. 

This exercise alone will open your perceptions, increase your awareness and 
automatically expand your appreciation of your own nature. 

The "you" who is capable of such expansion must be a far more creative and 
multidimensional personality than you earlier imagined. Many of the suggested small 
exercises given earlier in the book will also help you become acquainted with your own 
reality, will give you direct experience with the nature of your own soul or entity, and 
will put you in contact with those portions of your being from which your own vitality 
springs. You may or may not have your own encounters with past reincarnational 
selves or probable selves. You may or may not catch yourselves in the act of changing 
levels of consciousness. 

Certainly most of my readers, however, will have success with some of the suggested 
exercises. They are not difficult, and they are within the capabilities of all. 

Each reader, however, should in one way or another sense his own vitality in a way 
quite new to him, and find avenues of expansion opening within himself of which he 
was earlier unaware. The very nature of this book, the method of its creation and 
delivery, in themselves should clearly point out the fact that human personality has far 
more abilities than those usually ascribed to it. By now you should understand that all 
personalities are not physically materialized. As this book was conceived and written by 
a nonphysical personality, and then made physical, so do each of you have access to 
greater abilities and methods of communication than those usually accepted. 

I hope that in one way or another this book of mine has served to give each of you an 
introduction to the inner multidimensional identity that is your own.